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ELEMENTS 



POPULAR THEOLOGY, 



WITH SPECIAL REFERENCE TO THE 



DOCTRINES OF THE REFORMATION, 



AS AVOWED BEFORE THE 



DIET AT AUGSBURG, IN MDXXX. 



BY 

S. S. SCHMUCKER, D.D. 

Professor of Christian Theology in the Theological Seminary of the General 
Synod of the Lutheran Church, Gettysburg, Pa. 



ANDOVER : 

GOULD AND NEWMAN, PRINTERS AND PUBLISHERS. 
1834. 






*£ft b 



Entered, according to act of Congress, in the year 1834, by 

GOULD AND NEWMAN, 

in the Clerk's Office of the District Court of the District of Massachusetts. 



2/f? 



PREFACE 



The following work was undertaken at the request of the 
General Synod of the Lutheran Church in the United States. 
The want of a volume on the plan proposed, uniting in a porta- 
ble form the primary aspects of Christian Doctrine and Prac- 
tice, and sustaining at the same time some relation to the Lu- 
theran church, had long been felt and frequently expressed. 
Out of due respect to the glorious Reformation, the same eccle- 
siastical body desired, that some reference should be had to the 
doctrines then avowed, and the Augsburg Confession be intro- 
duced. With a view that the work might also discharge a por- 
tion of the debt, due from Protestant churches to the cause of 
Reformation, amid the accumulated and insidious efforts of Ro- 
manists to disseminate their errors, it was deemed expedient not 
to omit the list of Catholic corruptions of Christianity against 
which the early reformers protested before the Emperor and 
Diet, and which their churches had repudiated even at that ear- 
ly day. It was desired, that the plan of the work might be 
systematic, and yet that its discussions should partake rather of 
the popular than learned character, being designed for laymen 
as well as the clergy. How far the author has succeeded in 



PREFACE. 



meeting the wishes of that respected judicatory of the church, 
his brethren generally, and the public at large, will judge. 

Habitually fond of rigid adherence to system, the writer 
would have preferred the omission of the Augsburg Confession, 
as that symbol was neither designed for an epitome of Theology, 
nor is entirely systematic in its structure. This difficulty was 
however obviated by mainly pursuing a logical connexion in the 
arrangement of the subjects, and when any particular article of 
the Confession did not coincide with this order, referring the 
reader to its appropriate place in the work. The limits pre- 
scribed to himself, precluded as ample a survey of many topics, 
as would have been pleasing to the writer, and perhaps grateful 
to some readers. Condensed as the discussions are, they have 
swelled the volume beyond its contemplated size. 

Throughout the whole, it was the author's prayerful effort, 
to render the work instructive and edifying to the intelligent 
Christian and theological student ; and he hopes it will be found 
not entirely useless to ministers of the gospel. From the na- 
ture of the case, those topics could not be avoided, on which 
diversity of opinion exists among Christian denominations : and 
the writer desires those who may dissent from any of the views 
presented, to remember that he was conducted to their discus- 
sion by the nature of his work, and not by fondness for polemi- 
cal altercation. On matters of non-fundamental importance, 
Christians should agree to controvert with lenity, and differ in 
peace. Entire harmony of opinion was not an attribute of the 
church even under apostolic guidance ; nor have we any evi- 
dence, that diversity of view on minor points, was regarded as a 
barrier to ecclesiastical communion. Fundamental errorists, in- 



deed, ought to be the subjects of uncompromising controversy, 
and of exclusion from church privileges. • To this end, as well 
as to ascertain the fundamental soundness of applicants for sa- 
cramental and for ministerial communion, some comparison of 
doctrinal views is unavoidably requisite. Nor is it a matter of 
any moment, whether the parties present their views to each 
other orally ; or one, or both, communicate by writing. In 
either case we have a creed ; and, that which is written, pos- 
sesses some manifest advantages over its oral counterpart. The 
error of creeds lies not in their being reduced to paper, but in 
their undue length, and rigour of construction on those minor 
points which ought not to be embraced in them. There is lit- 
tle doubt that in each of the several denominations termed or- 
thodox, there are and always have been members living in har- 
mony, who differ from each other as much as the symbols of 
the several churches. As the great Head of the church has so 
extensively owned the labours of all these denominations ; the 
ground held by them in common should be considered funda- 
mental, and the points of difference regarded in a secondary 
light as legitimate subjects for free and friendly inquiry. To 
the amicable discussion of these points even the dissentient read- 
er therefore cannot object ; but if a single page of this work be 
found soiled by acerbity of spirit, or harshness of language, the 
author will cheerfully join the reader in its condemnation. 

In the composition of the following pages, the author aimed 
at plainness and perspicuity, as being not only the appropriate 
style of didactic discussions ; but also best adapted to the cardi- 
nal design of his work, to convey lucid views of divine truth, 
in a manner intelligible also to unlearned inquirers. 

b 



PREFACE. 



To his numerous friends, who have expressed an interest in 
the speedy appearance of the work, the author owes a word of 
explanation on the cause of its delay. During the first year 
after he engaged in the undertaking, his impaired health enabled 
him to do little else than discharge his duties in the Theologi- 
cal Seminary, and attend to the extensive ecclesiastical business 
and correspondence necessarily devolving on him. During the 
leisure hours of the succeeding year, the greater part of the 
work was written : and the manuscript was sent to the printer 
in the latter part of December. Before the edition had entire- 
ly passed through the press, orders were received for all the 
copies, and a second will be commenced without delay. 

In conclusion, the writer would commend this volume to the 
gracious blessing of that divine Being, by whose kind providence 
it has been completed, with the ardent prayer, that it may sub- 
serve the interests of His kingdom, and prove a blessing to many 
souls. 

Theological Seminary, Gettysburg, 
March 10, 1834. 



CONTENTS. 



Preliminary Observations. 

CHAPTER I. 

Natural religion — religion of reason — man's intellectual structure — 
defects of natural religion — desirableness of a revelation 

Page 9—17 

CHAPTER II. 

Evidences of Christianity, original, moral — resurrection of Jesus — 
Miracles of the Apostles — personal experience — Harmony of 
scriptures — Prophecy — extension of Christianity — universality of 
the Christian religion ------ 17 — 33 

CHAPTER III. 

Canon of scripture — the Bible the only rule of faith and practice — 
principal modern versions 34 — 37 

CHAPTER IV. 

Corruptions of Christianity and republication of its doctrines by the 
Reformers — Diet of Augsburg — extent of the Lutheran Church — 
symbolic obligations in U. S. — evils of extensive creeds. 37 — 43 



THE AUGSBURG CONFESSION. 

ARTICLE I. 

Of God — His existence— Attributes— the Trinity — Divinity of Christ 
—Personality of the Holy Spirit — doctrine of the Trinity rational 



CONTENTS. 



— Decrees and Providence of God — Plan of the Divine govern- 
ment — are there moral agents in the world — is God the Author 
of sin — Predestination and election — Creation and preservation — 
Angels — evil spirits — invocation of Angels — origin and primitive 
state of man — variety of complexion - 44 — 122 

ARTICLE II. 

Natural depravity — its origin — nature — consequences — nature of sin 

123—130 

ARTICLE III. 

The Son of God and his mediatorial work - - - 130 — 131 

ARTICLE IV. 

Justification — plan of salvation — covenant of works — of grace — the 
Atonement — its extent — nature — the sinner's ability — -conditions of 
the covenant— justification 131 — 147 

ARTICLE V. 

The ministerial office and means of grace — their generic nature — 
adaptation and efficacy — prayer — its subjects — advantages— in- 
fluence — reasonableness ----- 147 — \Q5 

ARTICLE IV. 

New obedience — illumination — conviction — penitence — faith — its na- 
ture — sanctification — conversion — regeneration — duty of repen- 
tance — Christian love — liberality - 165 — 182 

ARTICLE VII, VIII. 

The church — Her head — government — officers — parity of ministers 
— call to the ministry — church members — ministerial support — 
economy of Methodism 183 — 196 

ARTICLE IX. 

Baptism — its nature — import — subjects — infant baptism — family bap- 
tism — testimony of the Fathers — of general history — mode of 
applying water in baptism — immersion not commanded in scrip- 



CONTENTS. jx 



ture — baptism of the Jailor — at ^Enon — advantages of baptism 

confirmation — preparatory instruction — admission to communion 
— public profession ---_-_ 197 — 240 

ARTICLE X. 

Communion — names — institution — nature and design — the Saviour's 
presence in the Eucharist — absurdity of transubstantiation — Lu- 
ther's sacramental presence — influential presence — special Eu- 
charistic blessing — subjects of the ordinance — qualifications 

240—258 
ARTICLE XI. 
Confession - 258 — 260 

ARTICLE XII. 

Repentance — Luther's Calvinism — sinless perfection - 260 — 266 

ARTICLE XIII. 
Use of the sacraments __._-_ 266 

ARTICLE XIV. 

Church orders - 267 

ARTICLE XV. 

Religious Ceremonies — festivals - 267 — 270 

ARTICLE XVI. 

Political affairs — civil governments — different forms — effects of 
the reformation on civil liberty — American revolution — slavery — 
Colonization Society — mode of Abolition — relation between 
church and state — structure of our government — duty of the 
Christian Patriot 271—287 

ARTICLE XVII. 

Christ's return to judgment — Millennium — its nature — how to be 
brought about — its commencement — signs of its approach — death 
— intermediate state of the soul — Hades — locality — not a place 
of sleep — nor of probation — Abraham's bosom — Resurrection — 



X CONTENTS. 

reasons — time — final judgment — conflagration of the world — 
heaven — its locality — future happiness — its nature — gradation — 
duration — Hell — its locality — future punishment — its nature — 
duration — eternity - - - ' - - 288 — 328 

ARTICLE XVIII. 

Freewill - 328 

ARTICLE XIX. 
The author of sin ------- 329 

ARTICLE XX. 
Good works - - . - - - - - 330—334 

ARTICLE XXI. 
Invocation of saints - - 335 — 337 



ABUSES CORRECTED. 

CHAPTER I. 
Communion in one kind _----_. 338 

CHAPTER II. 
Celibacy of the Priests 339—342 

CHAPTER III. 
Mass - 340—343 

CHAPTER IV. 
Confession -,------ 344 

CHAPTER V. 
Diversity of meats - 344—347 

CHAPTER VI. 
Monastic Vows [ 347—350 

CHAPTER VII. 
Power of the bishops - 351 



CONTEXTS. XI 

The Romish Church since the Reformation - 354 

APPENDIX NO. I. 

Confessio Augustana ------ 357 — 368 

APPENDIX NO. II. 

Formula for the government and discipline of the Evangelical Lu- 
theran Church. 

CHAPTER I. 
Preliminary Principles 369 

CHAPTER II. 

Of the Church - 371 

CHAPTER III. 
Of the Officers of the Church — Pastors — Elders and Deacons 372 

CHAPTER IV. 
Of the Church Council 375 

CHAPTER V. 
Of Church Members 378 

CHAPTER VI. 
Of Elections 379 

CHAPTER VII. 

Of Prayer Meetings, &c. 380 

CHAPTER VIII. 
Of Synods 381 

CHAPTER IX. 
Officers of the Synod — President — Secretary — Treasurer 383 — 386 



XU CONTENTS. 



CHAPTER X. 



Other Members of a Synod — Ordained ministers and licentiates or 
candidates — Lay Delegates - 386 — 387 

CHAPTER XL 

Order of Business ------- 388 

CHAPTER XII. 

Process against a Minister - - - - -. 389 

CHAPTER XIII. 
Vacant Congregations - - 392 

CHAPTER XIV. 

Of missions -__ 392 

CHAPTER XV. 
Election of Delegates and Directors - 393 

CHAPTER XVI. 
Special Conferences - 393 

CHAPTER XVII. 
Ministerial Session - - - - - - - 394 

CHAPTER XVIII. 
Examination and Licensure of Candidates - - - . 396 

CHAPTER XIX. 

Ordination - - 397 

CHAPTER XX. 

Installation - 399 

Constitution of the General Synod of the Evangelical Lutheran 
Church in the United States 400 



POPULAR THEOLOGY. 



CHAPTER I. 



OF NATURAL RELIGION. 



Before we enter on the discussion of the doctrines of the 
Christian religion, it is necessary that something be said con- 
cerning the channel through which those sacred truths have 
reached us, as well as the pretensions which they present to 
our view. And prior even to this investigation, the question 
naturally arises, do we stand in need of any religion beyond that 
of reason, and are we capable of sitting in judgment on the evi- 
dences of a professed revelation. A glance, therefore, at the 
intellectual structure of man, the extent of the religion of reason, 
and the evidences of revelation must, if our subsequent inves- 
tigations are to be radical, be first indulged, before we enter on 
the discussion of the Christian doctrines. 

To beings constituted as we are, no subject can be of great- 
er importance than that of religion. We not only possess a 
present capacity for pleasure and pain, which may be continued 
in a future existence ; but it is obvious that he, who so wonder- 
fully and fearfully made us, can with the greatest facility aug- 
ment this capacity and make us eternally and indescribably mis- 
erable or happy in a future world. What subject then can be 
compared in regard to its importance, with the relations which 
2 



10 RELIGION OF REASON. [Chap. I. 

we sustain to the Author of our being, the rule, if any, which 
he has prescribed for our conduct, and the conditions on which 
our endless happiness or misery is suspended ? 

On all these subjects we now possess extensive information, 
but there is a very mistaken idea prevalent as to the proportion 
of our knowledge which is derived from mere reason. Some 
very erroneously imagine that whatever such men as reject the 
bible, believe, may be regarded as the pure product of reason. 
The scriptures have shed an immense mass of light over the 
whole christian world, mingling with our political institutions, 
our social relations and even the instructions of the nursery. 
Hence from our earliest infancy we imbibe principles and adopt 
opinions, which in after life are never erased from the mind even 
of the veriest infidel. And as no man can possibly remember 
whence he derived all his ideas in every past moment of his 
life, whether from the bible, or from others who are indebted 
for them mediately or immediately to revelation, or whether 
they were original suggestions of his own mind ; it is certain 
that we cannot determine by recollection what portion of our 
knowledge is the product of reason. It has been customary in 
this emergency, to resort to such heathen nations as had not the 
bible, for fair specimens of what unassisted reason could teach. 
But although such an investigation presents the powers of rea- 
son in a very humiliating light, as truth is our object we are 
compelled to say, that it is yet more favourable than truth ad- 
mits. Some doctrines are so important to man, so intimately 
interwoven with all his wishes, his hopes and his fears, that if 
once known, they could never be entirely forgotten. We will 
not here say that some such were originally revealed by God to 
Adam, for this would be presupposing the truth of Revelation 
which is yet to be proved ; but we may confidently assert that 
several such truths, particularly the existence of a God, can be 
traced more or less distinctly through all the recorded ages of 
heathen antiquity. And as there is no evidence of their having 



Chap. I.] INTELLECTUAL STRUCTURE OF MAN. | I 

been discovered at any particular time, the probability is that they 
really did reach back to the creation and were then revealed to 
man by God himself. This supposition is rendered still more 
probable, because reason did not gradually improve these doc- 
trines, as might have been expected if she at first discovered 
them : but some of the ancient pagans held them in greater pu- 
rity than many in modern days. Nor should it be forgotten 
that Plato in all probability saw the writings of Moses in Egypt, 
whither he had travelled in search of knowledge ; that Zoroas- 
ter, whose religious system spread so extensively over the 
Eastern nations, was probably of Jewish extraction and was 
certainly acquainted with the Old Testament ; and that the 
Jews themselves, in their various dispersions, as well as by their 
commercial intercourse with other nations, spread abroad a know- 
led ge of their religion. Since therefore all nations learn some 
of these doctrines by tradition from their ancestors, and the best 
systems of heathen philosophy were also indebted more or less 
to revelation ; it is evident that in the opinions of no nation do 
we see a fair specimen of reason's unaided power. Our only in- 
quiry must be, what evidences can reason discover for the truth 
of these doctrines already known to her, and what can she her- 
self discover concerning our nature and relations in the present 
life. And^rs^ 

a) As to ourselves : When shutting out from our view ev- 
ery thing around us, we direct our attention to our own struc- 
ture, we find that we are beings possessed of certain bodily or- 
gans, wonderfully and fearfully made. Connected with this 
body we find something which thinks, feels, and acts, called 
mind, which in all its known properties, is radically different 
from matter ; though in its operations as totally dependent on 
the body, as is a musician on his instrument, for the delightful 
combinations of sound which he produces. Through our bodily 
senses, we acquire a knowledge of external objects : and we are 
so constructed, that we naturally and unavoidably regard the 



12 INTELLECTUAL STRUCTURE OF MAN. [Chap. I. 

testimony of our senses as true. No man ever practically dis- 
believed it, not even those infidels who in theory have professed 
to do so. And our different faculties are so many additional 
sources of ideas. We find that the truths with which we thus 
become acquainted, have more or less intrinsic tendency to pro- 
duce conviction ; and that we have the ability to investigate the 
relative degree of this tendency, that is, the strength of evidence. 
This evidence is in many cases so strong, that, if fairly and impar- 
tially weighed, we cannot resist the conviction of the truths which 
it tends to establish. Who could disbelieve one of the plainest 
demonstrations of Euclid, after having carefully examined and 
understood the proof on which it rests ? Who could doubt the 
guilt of a murderer when attested by a dozen of the most credi- 
ble, disinterested eyewitnesses on earth ? or when seen with his 
own eyes ? Why then it may be asked do not all men agree in 
the belief of Christianity, and of every other truth which some 
consider fully established ? The reply doubtless is, that man was 
created a free agent, and as such has a will, a faculty, which, how- 
ever men may differ in their views of its operations, all must ad- 
mit to be radically different from the other faculties of the soul. 
If its operations were necessary and dependent in the same sense 
as those of perception, memory and judgment ; a man would be 
no more to blame for resolving to steal a purse of gold, than for 
having perceived a thief in the act of stealing it, or for remem- 
bering that it was stolen some time ago. In the exercise of 
this faculty of the soul, we can avoid conviction of a truth by 
resolving not to examine its evidences, or by approaching the 
investigation with strong prejudices against the truth, or by ex- 
amining only part of the evidence. And after we have exam- 
ined a subject and become convinced of its truth, we can re- 
solve to disobey that conviction, however strong it may be. 
Hence men may be voluntary unbelievers ; and intellectual be- 
lievers of Christianity, may voluntarily live in practical disobe- 
dience to its precepts. Yet the faculty for investigating truth, 



Chap. I.] NATURAL RELIGION. 13 

which God has given us, seems to point out such investigation 
as our duty; and as the result of impartial investigation depends 
not upon ourselves, but on the strength of evidence which God 
has placed within our reach for or against any point under ex- 
amination, obedience to the result of such impartial investigation 
must be our duty. In short, man is a moral agent, his duty is 
sincere and uniform obedience to the strongest evidence, that is, 
to truth ; and a better definition of virtue than this could not 
easily be given. 

Thus constructed, when we look around us on the universe, 
what can we learn ? 

b) That there is a God, we were taught in our infancy. 
Whether we could have discovered this doctrine if we had never 
learned it from others is doubtful. Since it is known to us we 
can see every where in the universe abundant evidences of its 
truth. Nay so clear are these truths that it is impossible for 
any good man to disbelieve them. And we very much doubt 
whether any wicked men in a christian country can sincerely 
and habitually and confidently disbelieve it. But that our abil- 
ity to discern the evidences of a truth after it is known, by no 
means proves that we could ourselves have discovered it ; is 
exemplified in our daily experience. Take for instance some 
modern discovery in physical science, some newly invented ma- 
chine of real value. A man of ordinary mind, after examining 
it, can see and prove its excellence, and wonders that he did 
not long ago himself make the discovery ; yet, thousands of 
years passed over the heads of men, before any one of them 
made, or rather stumbled upon it. The experiments, in the 
case of several men who were lost in infancy and grew up wild 
in the woods, as also those of the deaf and dumb, though the 
circumstances were adverse to the full developement of mental 
power, go far to corroborate our doubts as to the ability of un- 
aided reason to deduce from the works of nature the existence 
of a God. 



14 DEFECTS OF NATURAL RELIGION. [Chap. I. 

Nor, when the existence of God is known, can reason cer- 
tainly establish his unity. The apparent elemental discord in 
the world, the commixture of good and evil, has led some to 
conjecture the existence of two conflicting superior powers. 
Reason may indeed look abroad in the universe and see the 
harmony of all its various parts. She may see the striking- 
adaptation of the atmosphere to the lungs of man and other an- 
imals; she may perceive how admirably the influence of the sun, 
moon and stars is suited to the situation and necessities of man ; 
nay, she may catch a ray of light from the most distant, visible 
fixed star, and prove that it is subject to the same laws of re- 
flection and refraction, which govern the light of a candle ; but 
all this proves only unity of design, evinces only agreement in 
the plan of the universe, and not that it was created by one su- 
perior being. Accordingly, as is well known, many among the 
most enlightened Pagan nations both ancient and modern, be- 
lieved in either a duality or plurality of deities of various char- 
acters and orders. 

c) But what can reason teach us concerning our relations 
to a superior power 2 That we are responsible for our actions 
she may indeed render probable ; but as her acquaintance with 
the moral attributes of God is very unsatisfactory, she is unable 
to point out with certainty the course of conduct most pleasing 
to him. Though in the constitution of our physical nature, 
vice is often productive of pain and sickness ; yet, in the course 
of events, how often do the wicked prosper, whilst the good 
man's way is proverbially rough and thorny ? Why are the 
righteous and the wicked, subject alike to almost every variety 
of disease ? Why are they alike swallowed up by the devas- 
tating earthquake ? 

That man is a sinner, is known to reason, and was acknow- 
ledged in affecting terms by many heathens. 1 But why he was 

1 Cicero, 2 Tuscul. III. 1. says, " Simulac editi in lucem, et sus- 
cepti sumus, in omni continuo pravitate et in summa opinionum 



Chap, I.] DESIRABLENESS OF A REVELATION. 15 

born with sinful dispositions, and, above all, how he can be re- 
leased from this malady, she knows not. 

d) Whether there is an hereafter, that all important ques- 
tion, which must have so great an influence on our conduct and 
expectations through life, reason cannot satisfactorily answer. 
And admitting that there should be a future existence, she is 
totally unable to decide whether it will be probationary or re- 
tributive. 

Such are the scanty, unsatisfactory lessons derived from rea- 
son alone. Every sincere inquirer after truth cheerfully re- 
ceives them, but they should only tend to make him long for 
clearer light ; they should only prepare him to receive with 
greater gratitude the ample and satisfactory instructions of the 
holy volume. Many of the ancient heathen expressed an ar- 
dent desire, that God would grant them farther communications 
of knowledge. Both Socrates and Plato confessed their need 
of a revelation from heaven : and so generally did the mass of 
the people feel the uncertainty of their knowledge, that discern- 
ing legislators, such as Solon, Lycurgus, Numa and others, 
knew no better method of giving sanction to their laws, than by 
pretending that they had received such revelation. The man 
therefore who knows the extreme scantiness of reason's instruc- 
tions, and feels no desire for a farther revelation, is worse than 
a heathen. He must either be so depraved as to dread every 
communication from heaven, or as indifferent about his destiny 
as the brutes that perish ! 

e) But in what manner ought God to give us farther in- 
formation on these subjects, if he saw fit to grant it to us ? 

Much has been said by infidels against the manner, in which 
God is believed by Christians to have made a revelation : but so 
far as we know, not one of them has been able to propose a 
different method, which would be half as reasonable. Ought 

perversitate versamur : ut pene cum lacte nutricis errorein suxisse vi- 
deamur." 



10 DIFFERENT POSSIBLE MODES OF REVELATION. [Chap. I. 

God to make an oral revelation to every individual of the hu- 
man family in every successive generation ? Would not the 
great mass of mankind in a few years forget many of the ideas 
communicated to them ? And if, in order to prevent this, each 
one would immediately record for his own use what God had 
taught him, granting that all men were even able to make such 
a record, would we not soon have millions of bibles instead of 
one ? And as the views which God would reveal would be 
substantially the same, we should have millions of repetitions 
of the same revelation ! How absurd is this, and how much 
more rational the one recorded revelation which God has given, 
and which may be circulated over the whole world : Others 
have maintained that God ought in every successive age, work 
new miracles to confirm his revelation. But they forget that 
miracles, thus often repeated, would be miracles no more, and 
attract no more attention than the regular succession of summer 
and winter, or at most than the irregular occurrence of thunder 
and lightning, or descent of rain and hail. In short, if God 
sees fit to grant to mankind any additional information beyond 
what the heavens and the earth and the structure of the human 
soul afford, the most suitable method of its accomplishment so 
far as we can see, would be this : To communicate these truths 
which will of course be reasonable in themselves, to one or 
more suitable individuals ; appoint them to teach these doc- 
trines ; attest the divinity of their mission by satisfactory evi- 
dence, and provide for the accurate transmission of these truths 
and evidences to all future generations for whom they were in- 
tended. It is obvious that oral teachers would present impor- 
tant advantages in addition to those of the mere written record. 
Yet who does not see, that although the first oral teachers alone 
would have sufficed to publish the gospel to their generation, be- 
cause they were inspired, and therefore infallible ; the oral instruc- 
tions of their uninspired successors would be liable to constant 
error, and consequently totally unsafe in directing the momen- 



Cliap. II.] EVIDENCES OF CHRISTIANITY. 17 

tous interests of immortal souls, unless there were some infalli- 
ble written record, by which they could be corrected ? Such a 
record was happily made by the first inspired teachers of Chris- 
tianity, whose instructions when orally given were confessedly 
infallible and of divine authority, and when written could not be 
less so. From these books we derive our principal information 
of the doctrines and some of the facts of Christianity, although 
at the present stage of our argument, we use them only as ordi- 
nary authentic narratives whose genuineness and integrity have 
often been clearly and satisfactorily established. Now, precisely 
in this way does Christianity profess to be a revelation from God, 
and throughout the long series of eighteen hundred years has 
she triumphantly maintained her claims in the world, whilst the 
tide of her evidences has been rolling on with uninterrupted and 
constantly increasing force and volume. 



CHAPTER II. 

EVIDENCES OF CHRISTIANITY. 

In looking at these evidences, they naturally fall into two 
classes, original and progressive ; those in which the gospel 
came arrayed to its first hearers, and those additional items of 
evidence which collected around it, in its progress through the 
world. 

I. The original evidences. 

a) The first thing which struck the primitive hearer of the 
gospel, was doubtless the character of the men who pub- 
lished it to them. And who were they ? Who ought they to 
be ? Not kings of the earth, or other great men in power ; lest 
3 



18 EVIDENCES OF CHRISTIANITY. [Chap. II. 

their new religion might be suspected of being an engine of 
state, and its extension be attributed to the arm of civil power : 
— not the rich, lest pecuniary influence should cast suspicion on 
it : — not the learned, lest its sacred truths might be regarded as 
the offspring of their own intellect by men incapable of accurate 
discrimination. But the persons to whom God would in all 
probability first make a revelation, and whom he would select to 
publish it, would be men previously void of much influence, 
yet possessed of good reputation and sound native intellect. Now 
precisely of this character were the first preachers of the gospel. 
They were not indeed " ignorant" men, as the English version 
of Acts 4 : 13 l erroneously asserts, but common people, not 
professional men — persons engaged in private life. In short 
they were men engaged in mechanical pursuits, among whom 
we find as much native vigor of mind, as in any other walks of 
life. These men their hearers knew to be as little capable of 
fabricating such a religion as they themselves were. Nor could 
they suspect their motives ; for they had renounced all prospect 
of temporal gain to publish this gospel: nor could they doubt 
the miraculous facts to which they appealed ; for these were 
attested by hundreds of other witnesses, and repeated in their 
own presence. How absurd then is the supposition of the preju- 
diced infidel Volney, that these men were a " combination of 
artful impostors," who built upon the credulity of mankind, the 
stupendous fabric of the Christian Church ! When, therefore, 
the apostles declared, that they had not invented their doctrines 
themselves, their fellow citizens readily did and necessarily must 
believe them. When they declared, that they were taught by 
the Lord Jesus, what would be the impression ? The populace 
knew, that the apostles had intercourse with Jesus ; but what 
proof had they that he was not himself an impostor ? That 
they could not regard him in this light, is evident from the ma- 

1 jxyyanfiaTol wi Idioncu. See Rosenmueller's Scholia. 



Chap. II.] ORIGINAL EVIDENCES OF CHRISTIANITY. 19 

nifest sincerity apparent in his whole life, but especially from 
the fact, that he neither sought nor accepted any advantage or 
honour from his fellowmen, which he could so easily have ob- 
tained by accommodating himself to the Jewish ideas of the 
Messiah as a temporal prince. On the contrary he knew and 
himself predicted, that privation, persecution and death would 
be his reward. Such never had prior to that time, and never 
since has been the conduct of designing deceivers. Impostors 
had arisen before and have been known since ; but their con- 
duct invariably betrayed them. Mohammed pretended to be a 
messenger from God, but the licentiousness of the religion which 
he taught, the sword by which he promulgated it, and the na- 
ked views of self-aggrandizement which his conduct betrayed, 
proved his imposture. But in Jesus is seen nothing that could 
reflect suspicion on his character. He came indeed to publish 
a religion, but they knew it was a religion of self-denial ; it com- 
manded men to bridle their passions, to cultivate the nobler 
powers of the soul, to love and practice virtue. He came also 
to establish a kingdom, but he told them it was a " kingdom not 
of this world." He paved for himself the way to a throne — ■ 
but it was a throne in heaven. To establish his kingdom he 
drew the sword — but it was " the sword of the Spirit." His 
loins were girt, but with truth ; he wore a breastplate, but of 
righteousness, and a shield, but it was a shield of faith ; for his 
was a religion of peace and good will to men, and forbade 

" To wade through slaughter to a throne, 
And shut the gates of mercy on mankind." 

Nor had the Jews any ground for considering Jesus as an 
enthusiast. The moderation uniformly evinced by him in the 
execution of all his designs, and especially the vast comprehen- 
siveness of his plan for a spiritual kingdom, which according to 
his own declarations was to be executed almost entirely after 
his death, forbids the idea. 



20 ORIGINAL EVIDENCES OF CHRISTIANITY. [Chap. If. 

b) The character of the first teachers of Christianity was, 
therefore, in itself calculated to arrest the attention of the pri- 
mitive hearer and prepossess him in favor of their communica- 
tions. But this interest was soon heightened, and this confi- 
dence increased by the nature of the doctrines which 
they taught. The truths of the sacred volume relate either 
to doctrines to be believed, or changes of heart to be experienc- 
ed, or to duties of life to be performed, and may therefore accurate- 
ly be divided into doctrinal, experimental and practical. In all 
these departments of truth the primitive hearer was arrested, as he 
would naturally expect, by many things new, interesting and of 
eternal importance, and some things especially relating to God, 
which seemed to border on mystery. But as the truths con- 
cerning the divine being, which he had known and believed be- 
fore, were of the same kind ; as he could no more comprehend 
the mode of the divine omnipresence, the fact of which he had 
long believed, than the mode of the incarnation of the Son of 
God, and the trinity, which these new teachers inculcated, he 
considered this contiguous mystery as no objection. 1 Each class 
of these truths, moreover, contained numerous positive evidences 
of divine origin. The doctrines which they taught, corrected 
the errors of both Jews and Gentiles, and supplied the deficien- 
ces of their religious systems. Instead of a God whose name 
was legion, being indeed many, the Christian religion taught 
the polytheistic heathen the existence of one living and true 
God — instead of idols of wood and stone, which their own hands 
had manufactured, it presented to them God as a spirit, pervad- 
ing immensity with his presence, and beholding with omniscient 
eye the thoughts, words and deeds of all his creatures. Instead 
of the external homage through types and ceremonies at Jeru- 
salem, it taught the Jew and Samaritan that the service of Je- 

1 For the full discussion of the relation of the trinity to reason, 
the consideration of which would in this place have interrupted the 
argument, the reader is referred to the article of the trinity. 



Chap. I J.] ORIGINAL, EVIDENCES OF CHRISTIANITY. 21 

hovah is not confined either to mount ■Gerizim or Jerusalem, 
but that God is a spirit, and must be worshipped in spirit and 
in truth, and may every where be found. Instead of the dark- 
ness and uncertainty which hung around the future destiny of 
man, it brought life and immortality to clearest light : it elevat- 
ed the veil which separated between time and eternity, and 
spread before them in all their length and breadth, the future 
mansion of the blessed, as well as the doleful prison-house of 
the accursed. Above all it taught to every serious inquirer 
with a degree of clearness not to be misunderstood, and with 
an amplitude leaving nothing to be desired, a satisfactory an- 
swer to the momentous, the thrilling question, " what must I 
do to be saved ?" The serious gentile found these doctrines 
so strongly commend themselves to his mind, and the reflecting 
Jew found them moreover so coincident with the doctrines of 
Moses and the prophets ; that they felt the nature of this new 
religion combine with the character of its publishers, to arrest 
their attention and command their assent. 

Nor could the changes of heart which Christianity required, 
appear unreasonable to the serious mind. That mankind were 
depraved creatures, prone to do and delight in that which they 
knew to be wrong, even the heathen had acknowledged. Now 
Christianity required, that this depraved heart should be so 
changed by the power of God, as to take delight in those holy 
occupations, which are best calculated to promote our happiness 
on earth, and must constitute the source of our felicity in heav- 
en : that we should be transformed into the image of God, and 
like him love holiness, delight in the prosperity of our fellow- 
beings, forgive our enemies and place our supreme affections on 
things above. That such a change must be conducive to hap- 
piness, that it was in every respect reasonable, the primitive 
hearer must have perceived ; nor could the tender of its pro- 
duction, by the spirit of God, in all who would attend and obey 
the instructions of the apostles, be objectionable in his view. 



22 MORAL EVIDENCES OF CHRISTIANITY. [Chap. II. 

The ethical system of Christianity in like manner must have 
made a favourable impression on the primitive hearer. The 
Jew found it elevating the standard of virtue far above the re- 
quisitions of Moses and the prophets, 1 and saw his duty set forth 
in a light that could not fail to flash conviction into every se- 
rious, inquiring mind. The gentile found many of his imagined 
virtues blotted out from the catalogue, such as love of fame, 
self confidence, stoical apathy under suffering, hatred of ene- 
mies and suicide ; and beheld their place supplied by milder, 
more humble and benevolent dispositions. The Christian re- 
ligion inculcated love to enemies ; taught its votary to bless 
those that cursed him, to do good to those that hate him, and 
pray for them who despitefully used him ; 2 to love and do good 
to all mankind. It taught a path of duty adapted to the con- 
stitution of man, harmonizing fully with all his relations in life, 
requiring him to give unto Caesar the things that are Caesar's, 
and to discharge to God the duties which he owed to the great 
author of his being. The primitive hearer, therefore, found 
the truths proposed by the Saviour and his apostles, in them- 
selves so new as to arrest their attention, so important as to ex- 
cite their hopes and fears, so reasonable and plausible as to in- 
vite their belief. But these communications were accompanied 
by other circumstances, calculated still more to excite an inter- 
est in their bosoms and completely to command their belief. 

c) Those who first preached these doctrines, declared, that 
God, who sent them, authenticated their mission by performing 
diverse miracles ; and the primitive hearer actually witnessed 
such works with his own eyes. The miracles of the Saviour 
himself, who professed to be the Son of God, were not only 
first in order, but also most numerous, stupendous and important. 
But were they of such a nature, and performed under such 

1 Matth. 5: 17. 21—22. 27. 28. 31. 32. 33. 34. &c. 

2 Matth. 5: 43. 



Chap. II.] EVIDENCES OF CHRISTIANITY. 23 



circumstances, as to be clear of all suspicion ? How could the 
sincere inquirer doubt when even his enemies confessed, This 
man doth many miracles ; when he knew that they were of 
the most various nature. He healed all kinds of sickness. 1 He 
miraculously changed water into wine. 2 He provided for Pe- 
ter the piece of tribute money in the fish's mouth : 3 and pro- 
cured for him a miraculous draught of fishes. 4 He walked upon 
the sea. 5 He commanded the wind and waves and they obeyed. 6 
He miraculously fed at one time above four thousand, and at anoth- 
er five thousand persons, beside women and children. 7 He display- 
ed divine foreknowledge. 8 He raised the dead 9 on several occa- 
sions, and finally he himself arose from the dead. 10 It was also no- 
torious, that these exhibitions of miraculous power, were not con- 
fined to one place, where Jesus might have enjoyed facilities for 
deception. Of some the theatre was Jerusalem, others were per- 
formed in the temple, others in Galilee, others in different towns 
and villages, and some the Saviour healed, whom he even did 
not see ! Nor were his friends the only spectators of his mira- 
cles. Enemies of learning, ingenuity and virulence were of- 
ten present ; especially Judas, who had every possible opportu- 
nity to detect the supposed fraud, as well as every inducement 
to divulge it. And could any reflecting Jew for a moment in- 
dulge the supposition, that if the traitor had entertained the 
least suspicion, that Jesus was an impostor, he would have felt 
any compunction at having brought him to merited punishment ; 
much less have brought back the money, acknowledged that he 
had betrayed innocent blood, and gone and hanged himself? 

Nor could it have appeared possible, by any ingenuity what- 
ever, to effect an imposition on his disciples and his enemies, 
with regard to the principal and most striking of all his miracles, 

1 Matth. 4: 23. 24. 2 John 2: 1—11. 3 Matth. 17: 27. 

4 Luke 5: 4—7. 5 Matth. 14: 25. 6 Mark 4: 35—39. 

7 Matth. 14: 21. 8 John 1: 49. 50. 9 John 11: 1—47. 

10 John 20. Luke 24: 1—40. 



24 RESURRECTION OF JESUS. [Chap. II. 

his own resurrection from the dead. For, that he was truly 
dead was confessed by his most inveterate foes. When Joseph 
of Arimathea desired of Pilate the body of Jesus, Pilate would 
not grant his request, until, having inquired of the centurion, he 
found that Jesus had been dead some time. And the soldiers, 
who had been sent to break the legs of all three, brake the legs 
of the two malefactors, but coming to Jesus (we are told) " they 
brake not his legs, because he was dead already." And now 
when the Saviour had been committed to the tomb, what 
could any prudent inquirer, what could an enemy of the gos- 
pel wish, to make the evidence absolutely conclusive ? Why 
that some cautious, discerning person, or better still some such 
enemy of Christ, could be there, and watch the grave during 
the eventful three days. Now all this, the first hearers of the 
apostles well knew, had actually been done. 1 " The chief 
priests and pharisees came to Pilate saying, sir, we remember 
the deceiver said, while he was yet alive, After three days I 
will rise again. Command, therefore, that the sepulchre be 
made sure until the third day, lest his disciples come by night, 
and steal him away, and say unto the people, he is risen from 
the dead : so the last error shall be worse than the first." How 
natural these suspicions ! How exactly like what many at the 
present day would feel ! We may then rest assured, these 
were the very persons who would not suffer an imposture to be 
practiced so much to their injury by which they would stand 
condemned as murderers of innocent blood. " Then said Pilate 
unto them, ye have a watch, go your way, make the grave as 
sure as ye can. So they went and made the sepulchre sure, 
sealing the stone, and setting a watch." That the Saviour, 
however, notwithstanding all this precaution, actually arose 
from the dead, was a matter of absolute certainty to those 
whom the apostles first addressed ; for he had frequently ap- 
peared to different persons, at one time to more than five hun- 

1 Matth. 27: 62— 66. 



Chap. II.] MIRACLES OF THE APOSTLES. 25 



dred brethren, and during forty days after his resurrection he 
instructed his apostles in the things pertaining to the kingdom 
of God, 1 after which as he was conversing with his disciples at 
Bethany, " whilst they beheld, he was taken up, and a cloud 
received him out of their sight." 2 Hundreds were yet living, 
who had been eyewitnesses of these stupendous miracles, and 
in any ordinary collection of hearers in or near Jerusalem, one 
or more of these persons would usually be embraced. 

d) It was moreover known, that this Jesus had himself com- 
missioned his apostles, Judas excepted, to publish his doctrines 
to all nations ; hence their divine authority could not be disput- 
ed, and they were authorized to teach. And Jesus told them 
that the Holy Ghost, whose special influences should be poured 
out on them at pentecost, would bring to their recollection, 
and further teach them all things necessary for their official 
duties. There could be no doubt therefore of the infallible ac- 
curacy of their instructions. The hearers of the apostles, more- 
over, knew, that Jesus had conferred on them the power of work- 
ing miracles in his name ; for they indisputably exercised it. 
When Peter healed the lame man, 3 even the Jewish sanhedrim 
was compelled to exclaim, " For that indeed a notable miracle 
hath been wrought by them, is manifest to all them that dwell 
in Jerusalem, and we cannot deny it." 4 No, we cannot deny it, 
we who have heretofore possessed the confidence of the people, 
we whose interest so strongly demands it, we whose honour and 
power depend on it ; we cannot deny it. And why ? Be- 
cause the lame man was for many years known to thousands, 
who all now see him restored. We cannot deny it, because we 
and hundreds beside us, know it with as much certainty, as we 
do the existence of Jerusalem, the city in which we dwell ; for 
we see it with our own eyes ! 

e) The reflecting Jew would moreover remember, that a- 

1 1 Cor. i5: 5—8. 2 Acts 1: 9. 3 Acts 3: 5—7. 

4 Acts 4: 16. 



20 MIRACLES OF THE APOSTLES. [Chap. II. 

bout that time the expectation of the coming of Messiah prevail- 
ed in Israel. And if he knew the predictions which had been 
given to his people, or if he inquired of Moses and the prophets, 
how surprizingly clear and striking would he find their applica- 
bility to Jesus ! Had it been indefinitely predicted, that at some 
future time, a distinguished personage should arise and establish 
an extensive empire, it might have been Cyrus or Philip of Ma- 
cedon, or Alexander the Great, or Caesar, as well as Christ. Or, 
had the prophecies only determined, that this personage should 
arise from among the Jews ; it might have been fulfilled in Judas 
Maccabeus, or Jonathan, or John Hircanus or Aristobulus, as 
well as by Jesus of Nazareth. But when he finds the proph- 
ets determining the very time of his appearance, namely before 
the sceptre or civil power should depart from the Jews ; whilst 
the sacred temple was yet standing ; and at the expiration of the 
seventy prophetic weeks of Daniel, which ended in the year of 
his death ; when he heard them specify the very tribe (that of 
Judah) from which he should descend — yea, the very family of 
David in that tribe — and the very town, Bethlehem, in which he 
should be born ; and, as there were two towns of that name, add- 
ing that it was Bethlehem in Judea and not in Galilee ; — when 
on investigation, the sincere, and inquiring Jew found these, and 
many other particulars, distinctly predicted by one or other 
of the prophets, and knew that all these things were so perfect- 
ly fulfilled in Jesus of Nazareth ; how was it possible for him to 
doubt ? Who that could weigh the force of evidence, and was 
anxious to learn the truth, would not have been convinced ? Who 
that was not blinded by prejudice, or enslaved to lust, would not, 
under such circumstances, have been constrained to exclaim, 
Lord, it is enough, I believe that thou art the Christ, the son 
of the living God, to whom else shall we go, thou hast the words 
of eternal life ! 

f) Such were the primitive evidences which Christianity 
presented to those to whom it was first preached. And if they 



Chap. II.] EVIDENCE OF PERSONAL EXPERIENCE. 27 

attended to its doctrines and endeavored to obey its prescriptions, 
they soon experienced within their souls another, a still more im- 
pressive and convincing evidence of its divine origin. They 
found these sacred truths penetrating the inmost recesses of their 
hearts, shedding abroad their benign light, enlisting their feelings 
in the cause of God, and urging them to return to the love and 
obedience of their forsaken heavenly Father, and find happiness 
in the paths of his commandments. In short they found, as ev- 
ery inquiring sinner will now find by happy experience, the truth 
of the Saviour's declaration, If any man will do my will, he shall 
know of my doctrine whether it be of God. 1 

II. And what is the light in which Christianity presents it- 
self to succeeding generations, to us at the present day ? Has 
any certain record of its doctrines and duties and facts reached 
us ? Can its primitive evidences exert any influence on our 
minds, and has the stream of evidence, as it rolled on through 
successive centuries, been scattered and lost, or has it accumu- 
lated greater volume and force ? 

That we have as certain knowledge on the subject of Chris- 
tianity, as the primitive hearers of the apostles, is indisputable, 
since in the kind Providence of our God, the very men whom 
Christ himself appointed as oral teachers of his religion, also 
reduced their instructions to writing for the benefit of distant 
Christians and of after ages. 2 Those instructions are found in 
the books of the New Testament, which we have hitherto, in 
the progress of our argument, received only as ordinary, au- 
thentic narratives of the facts recorded in them. But since it 
is certain, that the written instructions of all men, are at least as 
accurate if not more so than their oral, extemporaneous commu- 
nications ; it follows, that the written productions of the apostles 

1 John 7: 17. 

2 John 20: 31. But these things are written, that ye might believe- 
that Jesus is the Christ, the son of God ; and that ye might have life 
through his name. Luke 1: 1 — 4. 



28 PROGRESSIVE EVIDENCE OF CHRISTIANITY. [Chap. II. 

of Jesus must be as correct and authentic as their preaching. 
And it is evident from what has been said, that they were di- 
vinely authorized teachers of Christianity, and that the instruc- 
tions which they gave were rendered infallible by the guidance 
of the Spirit. Hence, as it would be absurd to suppose, that 
those who were infallible when they spoke, would instantly 
cease to be so when they undertook to communicate the same 
truths to distant Christians or future generations by writing ; it 
inevitably follows, that the writings of the apostles have the same 
kind and same degree of divine authority and inspiration, which 
belonged to their oral communications. The call of the apostle 
Paul was miraculous, but his divine mission and inspiration are 
established by evidence of the same kind and degree which sus- 
tains the others. The writings of Luke and Mark receive a 
similar character from the fact, that those of the former were 
written in the company of Paul and sanctioned 1 by him, and 
those of the latter dictated by Peter. 2 And here it may in pass- 
ing be remarked, that the divine authority of the books of the 
Old Testament, is also proved by the circumstance of their be- 
ing so frequently quoted as such, by the infallible Saviour and 
his inspired apostles. 

From the above argument we derive the important inference, 
that having the genuine, unadulterated written instructions of 
those very persons, who by divine authority first taught the Chris- 
tian religion, that religion noiv comes to us arrayed in the full 
force of all its primitive or original evidences. 

But the stream of evidence has received new accessions in 
the course of its progress, and the believer of after ages can find 
his faith confirmed by additional facts, not accessible to the prim- 
itive hearers of the apostles. 

Among these progressive or cumulative evidences (which we 

1 Acts 21 : 17. 24 : 27. &c. see Storr's Biblical Theology, Vol. I. 
p. 137. 

2 See Storr's Bib. Theol. Vol. 1. p. 136. 



Chap. II.] HARMONY OF THE SCRIPTURES. 20 

can take time merely to enumerate, but not discuss,) we may 
specify, 

a) The astonishing harmony of the books of the Old and 
Neiv Testaments, written in different countries, by different per- 
sons, and hundreds of years apart ; yet all constituting one con- 
nected, progressive revelation. This unexampled coincidence of 
persons many of whom never even saw each other, in forming one 
harmonious work, and in communicating such successive and con- 
nected degrees of revealed truth, is explicable on no other suppo- 
sition than that it was the same Spirit who guided the pen from 
Genesis to Revelation. 

b) The fulfilment of prophecy in the destruction of Jerusa- 
lem is another progressive evidence. A few years only elapsed 
after the departure of our Lord, until his disciples witnessed with 
their own eyes another fearful evidence of the divine origin of 
their religion. The Saviour had predicted in clear and unequiv- 
ocal terms, the sad catastrophe, which awaited the devoted city 
of Jerusalem. He informed the Jews that " there should be 
great distress in the land and wrath upon the people ;" " that they 
should fall by the edge of the sword ; " " that there should not 
one stone of the magnificent temple be left on another ; " and that 
there should be great tribulation in the city such as was not since 
the beginning of the world, nor ever shall be, and that many of those 
who heard him should live to see it. 1 How fearfully all this was 
accomplished in A. D. 70, when the city was taken and reduced 
to a heap of ruins by the Roman general Titus, is well known. 

c) The dispersion of the Jews was also clearly foretold. 
" They shall be led away captive into all nations," said the 
Saviour, and who has not been impressed with the singular specta- 
cle presented by the descendants of this devoted people until the 
present day ? For seventeen centuries have they literally been 
scattered among all nations, never amalgamating with them, yet 



1 Matthew 24, and Mark 13. 



30 PROGRESSIVE EVIDENCE PROPHECY. [Chap. II. 

never succeeding in the formation of a people or government of 
their own ! 

d) Since " Shilo, the Messiah, has come" 1 "the sceptre 
has actually and finally departed from Judah." More than 
seventeen hundred years before the Saviour actually appeared, 
the Patriarch Jacob having " gathered his sons together that 
he might tell them what should befall them in the last days, " 
told them that the Messiah, or Shilo, should appear before the civil 
power or sceptre had finally departed from the Jews, imply- 
ing that after the advent of the Messiah, that power should not 
long be retained by them. Now we cannot fail to see a strong 
confirmation of our faith and cumulative evidence of the divinity 
of the bible in the fact, that although the civil power was never 
finally wrested from the Jews during all the vicissitudes which 
they had experienced as a nation before the birth of Christ, it 
was soon after actually taken from them and never has been 
restored till this day ! 

e) The Messiah or " desire of nations" was also to come, 
whilst the second temple 2 was yet standing ; implying that after 
his advent, it would be destroyed ; and its entire demolition 
was clearly predicted by the Saviour himself. 3 Now in A. D. 
70, about forty years after the Saviour's appearance, the tem- 
ple actually was destroyed and has never since been rebuilt ! 
We have therefore in the destruction of the temple another pro- 
gressive evidence, which the first Christians had not, that Jesus 
was the Messiah, was sent from God, and therefore his instruc- 
tions divine. 

1 Gen. 49:10. 

2 Haggai 2: 7—9. See also Malachi 3: 1. 

3 Matth. 24: 1, 2. And Jesus went out and departed from the tem- 
ple : and his disciples came to him to show him the buildings of the 
temple. And Jesus said unto them, see ye not all these things ? veri- 
ly I say unto you there shall not be left here one stone upon another, that 
shall not be thrown down. 



Chap. II.] MIRACULOUS EXTENSION OF CHRISTIANITY. 31 



f) The Revelation of St. John, contains a prophetic history of 
the Christian church, and is a standing miracle for all ages. It 
was not designed, that all its portions should be intelligible pri- 
or to their completion. Hence this book of prophecy always 
has been enveloped in some mystery. But the progress of 
completion in every successive century, has reflected increasing 
light on this interesting portion of sacred writ, and in the last 
three centuries, the vicissitudes of the Papal " beast," the glo- 
rious Reformation, and the more recent efforts to spread the 
gospel of Christ over every nation of the earth, have placed in 
strong relief the prominent features of that prophetic exhibition 
of futurity, and tended greatly to confirm the believer's hope. 1 

g) Another progressive evidence of the divine origin of Chris- 
tianity we behold in its extension and preservation under the 
circumstances of the case. The nature of this religion is such, 
that it presented no inducements to its adoption to any other 
than those who sincerely believed its doctrines and promises. 
Present difficulties, persecution and often death, were the re- 
ward of its profession. Nothing but the belief of a rest remain- 
ing for the people of God hereafter, could enable men to be- 
lieve that godliness is profitable unto all things ; nothing but 
the belief that God was with them, and that he required such 
sacrifices, could have fortified the breasts of the primitive mar- 
tyrs amid the horrors of the rack and stake. Moreover, no 
other religion was ever propagated by mere instruction. The 
different forms of paganism had been transmitted by tradition 
from the earliest ages, and were so incorporated with the civil 
governments as to be mere machines of state. They were 
therefore supported by the governments for political purposes, 
and not, like Christianity, extended by the intrinsic force of 
their own truths. Hence arose the oppositions of those who 

1 On this interesting suhject the reader is referred to " Faber on 
the Prophecies," and the " Prophetic History of the Christian Reli- 
gion," by the Rev. J. G. Schmucker, D. D. 



32 UNIVERSALITY OF THE CHRISTIAN RELIGION. [Chap. II. 

derived their subsistence from the services of the established sys- 
tem, hence the cruel, the inhuman persecutions which raged 
with almost uninterrupted fury for several centuries, and in 
which frequently all the energies, pecuniary, military, and in- 
tellectual were exerted to exterminate Christianity from the 
earth. Yet amid all these difficulties the religion of the de- 
spised Nazarene, by the sword of the Spirit and the aid of its 
divine Author, fought its way against the pride of power, the 
pomp of opulence, and the sensuality of lust ; until in the short 
space of a few centuries, the vast and powerful empire of the 
Romans, bowed her neck to the crucified Galilean, and the ban- 
ners of Christianity, which were first unfurled in the valleys of 
Judea, waved triumphant over the palace of the Caesars ! Was 
any other religion thus extended ? Could any other be, espe- 
cially such a religion as the Saviour taught ? 

h) The salutary influence which Christianity has exerted 
on those nations which have embraced it in any tolerable degree 
of purity, presents another item of progressive evidence. An 
influence so salutary could proceed from no other than a good 
source ; an influence so far transcending all that men ever ex- 
erted by their own ability, proves that another power beyond that 
of man was concerned in its propagation. It inculcates those 
principles, by which alone the faithful administration of civil 
governments can be in the highest degree secured. It has mit- 
igated the horrors of war ; abolished human sacrifices ; it has 
elevated the female sex to their proper station in society ; it 
has almost throughout the whole extent of its influence abolish- 
ed domestic slavery ; it has improved the situation of the poor- 
er classes of society, and given rise to various enterprizes of 
benevolence, almost as numerous as the forms of misery and 
want met with on earth. And if the influence of this religion 
were more generally felt in nations nominally Christian, and its 
precepts faithfully obeyed ; it would still farther mitigate every 



Chap. II.] UNIVERSALITY OF THE CHRISTIAN RELIGION. 33 



form of suffering, and banish from the face of the earth that 
prolific mother of evils, war. 

i) The peculiar structure of Christianity by which it accom- 
plishes the benign effects above enumerated, and which adapt 
it to universal adoption under every form of civil government, 
and every state of social society, demonstrate that it is based on 
a more perfect view of all the complicated relations of human 
society and all the principles of human nature than ever fell to 
the[lot of any uninspired teacher of religion. 

Similar evidences are found in j) the mythologies of the 
Asiatic nations, which confirm many of the prominent facts of 
the Old Testament : k) in the discoveries of modern geolo- 
gists, who find in the bowels of the earth conclusive proof of 
a universal deluge, of antediluvian animals, &tc.| &tc. 

In view of this overwhelming mass of concurrent evidence, 
to which might be added the corroborative testimony of profane 
writers, of coins, of geology, he, it is impossible for the impar- 
tial and persevering inquirer to doubt the divinity of the Chris- 
tian religion. To suppose all these evidences to have originat- 
ed in chance, is to admit a far greater miracle than any contend- 
ed for by the Christian, and to believe it performed without any 
design, performed too without any beneficial effect, yea per- 
formed in circumstances calculated inevitably to involve the hu- 
man family in a stupendous system of unqualified error ! The 
different objections against Christianity are either mere misap- 
prehensions of the objector, or they can be, as they often have 
been, satisfactorily answered. How truly may it, then, be said 
of the Christian, " on argument his faith is built." How just 
the declaration, 

A Christian dwells, like Uriel, in the sun, 
Meridian evidence puts doubt to flight ; 
And ardent hope anticipates the skies. 



34 THE CANON OF SCRIPTURES. [Chap. III. 



CHAPTER III. 



THE CANONICAL BOOKS OF SCRIPTURE, AND 
PRINCIPAL VERSIONS. 

The books which participate in the mass of evidence above 
discussed are the following, viz. The five books of Moses, 
termed Genesis, Exodus, Leviticus Numbers, and Deuteron- 
omy ; Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 
and 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, 
Ecclesiastes, Solomon's Song, Isaiah, Jeremiah, Lamentations, 
Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, 
Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Mal- 
achi, which constitute the Hebrew canon or the Old Testament. 
The books of the New Testament are I. Historical, the Gospels 
of Matthew, Mark, Luke, and John, and the Acts of the Apos- 
tles, also by Luke ; II. Doctrinal, The Epistle of Paul to the 
Romans, his 1 and 2 to the Corinthians, to the Galatians, 
Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 
and 2 Timothy, Titus, Philemon, and to the Hebrews; the 
Epistle of James, the 1 and 2 of Peter, 1, 2 and 3 of John, 
and of that of Jude ; and III. Prophetical, the Revelation of 
St. John. 

The books termed Apocrypha, neither lay claim to divine 
origin, nor are entitled to be regarded as inspired. For they 
contradict themselves ; contradict the Scriptures ; were not ac- 
knowledged by the Jews ; were not written until after the spi- 
rit of prophecy had ceased with Malachi ; are never quoted by 



Chap. III.] THE BIBLE THE ONLY RULE OF FAITH AND PRACTICE. 35 

Christ or his apostles ; and were not received by the early 
Christians in the apostolic and subsequent age. 

As the canonical scriptures have been proved a divine rev- 
elation, it inevitably follows that we are bound to receive them 
as such, and to believe all the declarations which they contain. 

a) Some of these declarations represent this revelation as a 
rule of faith and practice. 1 

b) Other passages declare it to be a sufficient rule : 2 not 
one which will put an end to all controversy or produce abso- 
lute uniformity of views among men, but a rule sufficiently clear 
for the sincere inquirer. 

c) Others declare it to be the only infallible rule. 3 

d) Others record the appointment of an order of men as 
teachers of this religion ; 4 but 1) bind them to study the Scrip- 
tures 5 and teach according to them: 6 2) mention certain teach- 

1 2 Tim. 3: 1G. 17. All scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, for correction, for in- 
struction in righteousness ; that the man of God may be perfect, 
thoroughly furnished unto all good works. John 5: 39. Search the 
Scriptures, for in them ye think ye have eternal life, and they are they 
which testify of me. Matth. 22: 29. Jesus answered and said unto 
them, ye do err, not knowing the scriptures. 

2 2 Tim. 3: 15. And from a child thou hast known the holy scrip- 
tures, which are able to make thee wise unto salvation, through faith 
which is in Christ Jesus. 

3 Isaiah 8: 20. To the law and the testimony : if they speak not 
according to this word it is because there is no light in them. 2 Pet. 
1: 19. We have also a more sure word of prophecy, whereunto ye 
do well that ye take heed, as unto a light that shineth into a dark 
place, until the day dawn and the clay star arise in your hearts. 

4 2 Tim. 2: 2. And the things that thou hast heard of me among 
many witnesses, the same commit thou to faithful men, who shall be 
able to teach others also. Matth. 28: 18—20. 

5 1 Tim. 4: 15. Meditate upon these things (the things among 
others taught in that epistle) ; give thyself wholly to them, that thy 
profiting may appear to all. 

6 Gal. 1: 8. But though we, or an angel from heaven, preach 
(announce) any other gospel unto you, than that which we have preached, 
(published, orally and in this epistle) let him be accursed. 



36 TRANSLATIONS OF SCRIPTURE. [Chap. III. 

ers, whose doctrines were false ; l and 3) Require the hearers 
to compare the instructions of their teachers with the written 
revelation of God ; 2 and 4) Pronounce the most awful curses 
on those who either add to, or subtract from the things taught 
in the inspired volume. 3 

From all these considerations we perceive the absurdity, as 
well as the wickedness of the Roman Catholic church, which 
maintains, that the scriptures do not teach all the necessary 
features of true Christianity, that God's own word is not suffi- 
ciently clear to serve as a rule of faith and practice to Chris- 
tians generally ; and that her popes and councils and priests are 
indispensable and infallible interpreters of what the scriptures 
mean ! ! 

The principal modern versions most extensively used are 
the German translation of Luther, and the English published in 
the reign^of king James I. of England, about two hundred years 
ago. In preparing his version the illustrious reformer received 
much assistance from the learned Melancthon. Further to ensure 
its accuracy- Luther invited a select party to meet at his house 

1 2 Pet. 2:1.2. But there were false prophets also among the 
people, even as there will be false teachers among you, who privily 
shallowing in damnable heresies, even denying the Lord that bought 
them, and bring upon themselves swift destruction. And many will 
follow their pernicious ways, by reason of whom, the way of truth 
will be evil spoken of. 

2 2 John 10: 11. If there come any unto you, and bring not this 
doctrine (that taught in this epistle) receive him not unto your house, 
neither bid him God speed ; for he that biddeth him God speed, is 
partaker of his evil deeds. Acts 17: 11. These were more noble than 
those in Thessalonica, in that they received the word with all readiness 
of mind , and searched the scriptures daily whether those things were so. 

3 Rev. 22: 18. 19. For I testify unto every man that heareth the 
words of the prophecy of this book, if any man shall add unto these 
things, God shall add unto him the plagues that are written in this 
book. And if any man shall take away of the words of the book of 
this prophecy, God shall take away his part out of the book of life, and 
out of the holy city, and from the things which are written in this 
book ! 



Chap. IV.] vicissitudes of Christianity. 37 



daily, and aid in the revision of bis work. Melancthon collated 
the Greek, Cruciger the Chaldee, and other professors the Ra- 
binical writings. Justus Jonas, John Buganhagen, and Auro- 
gallus also lent their aid. The work was published in detached 
parts ; but the New Testament was finished in 1522, and the 
entire bible was first published in 1530. The language of Lu- 
ther's version is remarkably pure and elegant, has justly been 
ranked with the German classics, and is at the present day en- 
tirely intelligible to the popular reader. The English version 
is the joint production of forty seven distinguished divines, who 
completed their work in 1613. It is a very correct and able 
version ; but too rigidly literal to be entirely perspicuous. 

The sacred volume has been translated into many other lan- 
guages, ancient and modern ; and by the pious efforts of dif- 
ferent bible societies of the present day alone, into more than 
one hundred and fifty languages and dialects. 



CHAPTER IV. 



THE CORRUPTIONS OF THE CHRISTIAN RELIGION, 
AND REPUBLICATION OF ITS DOCTRINES BY THE 
EARLY REFORMERS. 

The religion inculcated in that volume, the evidences of 
whose divinity we have been reviewing, was taught with various 
purity in the different ages which have elapsed since its pub- 
lication. In the first few centuries, the church retained much 
of her apostolic beauty and purity, until her unhallowed union 
with the civil governments was effected by the Emperor Con- 



38 DIET OF AUGSEURG. [Chap. IV. 



stantine and his successors, and the papal hierarchy was grad- 
ually formed ; when one corruption succeeded another, until the 
lustre of the church was almost entirely buried in the midnight 
gloom of the dark ages. In due time however, the great 
Head of the church commanded light to shine out of the dark- 
ness. Wickliffe, in the fourteenth century, and Huss and Je- 
rome of Prague, in the earlier part of the fifteenth, began to 
expose the abominable corruptions of the Roman Catholic 
church, and paid the forfeit of their lives for their zeal in the 
cause of their Redeemer. But in the sixteenth century, the 
great Head of the church raised up Martin Luther and his im- 
mortal coadjutors, who shook the papal throne to its very 
foundation ; and, guided by the hand of Heaven, effected the glo- 
rious Reformation. This regeneration of the church has since been 
extended over the major part of Europe, and to it are we also in- 
debted for the liberty, civil and religious, which distinguish this 
favoured land. In the progress of their work, and under circum- 
stances peculiarly interesting and imposing, the Reformers were 
called on to declare their fundamental views of the Christian re- 
ligion, and thus framed the mother symbol of the Reformation. 
The Augsburg Confession was prepared for the twofold pur- 
pose of rebutting the slanders of the papists, and of publishing 
to Europe, the doctrines of the Reformers. The Emperor 
Charles V., in order to terminate the disputes between the 
Pope and the princes who favoured the reformation, which 
tended to distract his empire by civil discord, and threw a for- 
midable barrier into the way of his ambitious projects, had or- 
dered the convention of a diet, at Augsburg, and promised his 
personal attendance. The Pope also, who had long been 
pressing on the Emperor the adoption of violent measures to 
suppress the obstinate heretics, as the holy father termed them, 
cherished the flattering expectation that this diet would give a 
death blow to the Protestant cause. Encouraged by the pro- 
mise of impartial audience from the Emperor, the Elector of 



Chap. IV.] DIET OF AUGSBURG. 



Saxony charged Luther, Melancthon, Bugenhagen, and Jonas 
to make a sketch of their doctrines to be used at the diet. 
Such a summary was written by Luther in seventeen sections, 
termed the Torgan Articles. The Emperor, however, instead 
of reaching Augsburg on the 8th of April according to promise, 
did not arrive until the 15th of June. Melancthon in the mean 
time expanded these Torgan Articles, into what is now denomi- 
nated the Augsburg Confession. This enlarged work was 
then submitted to Luther at Coburg, and received his cordial 
sanction. 

On the 25th of June, therefore, at 3 o'clock, P. M. this 
memorable Confession was publicly pronounced in the presence 
of the Emperor, his brother king Ferdinand, the electors John 
of Saxony, with his son John Frederick, George of Brandenburg, 
Francis and Ernest, dukes of Luneburg and Brunswick, Philip, 
Landgrave of Hesse, Wolfgang, prince of Anhalt, and about two 
hundred other princes and divines. The Chancellors of the Elec- 
tor, Baier and Pontanus arose, the former holding in his hand the 
German copy and the latter the Latin original. The Emperor desir- 
ed the Latin to be read ; but the Elector remonstrated, alleging, 
that as the diet was assembled on German ground, it ought to 
use the German language. The Emperor having assented, Dr. 
Baier read the German copy, and, it is said, pronounced it with 
such an emphasis and so powerful a voice, that every syllable 
was heard not only by all in the hall, but also by the vast multi- 
tudes who had crowded around the doors and windows of the 
spacious edifice. 

This Confession, although it did not change the predeter- 
mined purpose of the politic Charles, exerted a prodigious influ- 
ence in favour of the reformers in the minds of the numerous prin- 
ces, divines and literary men, who had assembled from a dis- 
tance on this memorable occasion. It was soon after disseminat- 
ed throughout Europe, and has been translated into the He- 
brew, Greek, Spanish, Belgic, Italian, Slavonic, French and 



40 EXTENT OF THE LUTHERAN CHURCH. [Chap. IV. 

English languages. The version found in this work, was made 
by the writer from the original Latin. This remark may not 
be superfluous, as most of the English versions which he has 
seen were made from the German copy ; which, though entire- 
ly coincident in sense, differs occasionally in its phraseology. 
In one or two instances an amplifying sentence, contained in 
the Latin, was omitted by the Confessors in the German ; and 
as the writer is no friend of extended creeds, it was deemed 
unnecessary to retain them. 

This confession, which is justly styled the mother symbol of 
the Reformation, has been adopted by the major part of all 
Protestant Europe, and has for about three centuries past been 
the standing symbol of Lutherism in the following kingdoms : 

Germany., including Prussia, ^ 

part of Hungary, V 17,000,000. 

small part of France ) 

Denmark, in which the king must profess > , ~ n ~ ~ AA 
\u a l. n e ' > 1,000,000. 

the Augsburg Confession ) ' 

Norway, including Iceland, 746,000. 

Sweden, 2,800,000. 

Lapland and Finland also contain numerous churches of 
the Augsburg Confession. 

The United Brethren or Moravians, though peculiar in their 
church government, have always retained the Augsburg Con- 
fession as their symbol, and yet adhere to it more strictly than 
most other portions of the Lutheran church. 

The whole number of Christians in Europe who profess the 
Augsburg Confession has been rated by good authors at 27, 
000,000, but certainly is upward of 20,000,000,^and embraces 
in it seventeen reigning sovereigns. 

The Lutheran church in Europe is therefore more nume- 
rous than all the other protestant denominations in continental 
Europe together, and the Augsburg Confession is professed by 



Chap. IV.] SYMBOLIC OBLIGATION IN THE LUTHERAN CH. IN U. S. 41 



more than twice as many souls as any other Protestant Con- 
fession of faith. The Lutheran Church in the United States, 
which contains 1050 churches and about 48,000 regular com- 
muning members, has indeed always regarded the Augsburg 
Confession as the authorized summary of her doctrines, but has 
not required any oath of obligation to all its contents. The 
General Synod of the Lutheran Church has adopted only the 
21 doctrinal articles, omitting even the condemnatory clauses of 
these, and also the entire catalogue of Abuses corrected. No 
minister, however, considers himself bound to believe every 
sentiment contained in these twenty-one articles ; but only the 
fundamental doctrines. Accordingly, the pledge of adoption re- 
quired at licensure and ordination, is couched in the following 
terms: 1. Do you believe the Scriptures of the Old and New 
Testament, to be the word of God, and the only infallible rule 
of faith and practice ? 

' 2. Do you believe, that the fundamental doctrines of the 
word of God, are taught in a manner substantially correct, in 
the doctrinal articles of the Augsburg Confession ? 

The Lutheran divines of this country are not willing to bind 
either themselves or others, to anything more than the funda- 
mental doctrines of the Christian revelation, believing that an 
immense mass of evil has resulted to the church of God, from 
the rigid requisition of extensive and detailed creeds. The Sa- 
viour and his apostles have left no other creed than that contain- 
ed in the Scriptures, and although experience and the nature of 
the case require some mutual agreement as to the doctrines to 
be inculcated by the ministry in any portion of the church of 
Christ, lest one should demolish what the other is labouring to 
build up ; yet we can see no sufficient warrant for any Christian 
church to require as a term of admission or communion, greater 
conformity of view T than is requisite to harmony of feeling and 
successful cooperation, in extending the kingdom of Christ. 

What unshackled friend of truth can doubt, that the introduc- 
6 



42 EVILS OF EXTENSIVE CREEDS. [Chap. IV. 

tion of so many minor ramifications of doctrine into Modern Con- 
fessions of faith, and the requisition of them all as terms of ec- 
clesiastical admission and communion, destroyed the natural es- 
timate which every unbiassed mind would form of the relative 
importance of each ? Who can doubt, that men were thus led 
to regard and denounce as heretics the members of other com- 
munions, who held as cordially as they themselves did, all the 
essentials of the Christian system ; and in the eyes of the great 
Head of the church, were perhaps more acceptable than their 
self-erected judges ? In short it cannot be denied, that the enor- 
mous amplitude of the principal Protestant Symbols and the un- 
qualified assent to them which was for a long time required, 
were and ever would be a bone of endless contention, and the 
prolific mother of bigotry and sectarianism. Had the early 
protestants endeavoured to select the principal and fundamental 
doctrines of Christianity, required a belief of them from all ap- 
plicants for admission into their ranks, and agreed among them- 
selves that discrepance of views on matters of non-fundamental 
nature, should neither be a bar to ecclesiastical communion nor fra- 
ternal affection ; they would have saved the church from the 
curse of those dissensions, by which piety was in a great degree 
destroyed, and on several occasions, the very foundations of 
Protestantism shaken. What can be more painful to the true 
Christian, than to witness those who love the Lord Jesus, wast- 
ing that strength in mutual crimination for departure from some jot 
or tittle of a creed, not involving the ground scheme of gospel 
truth, nor clearly determined in Scripture, which ought to be 
directed against the enemies of the cross, which ought to be ex- 
pended in bringing sinners to Christ ? 

But although Lutheran divines are strenuous advocates for 
liberty of thought, and free, untrammeled investigation of God's 
word ; there is really as much doctrinal agreement and more har- 
mony of feeling among them, than is found in any other church 
in America. Indeed, we do not hesitate to record it as our de- 



Cliaj). IV.] EVILS OF EXTENSIVE CREEDS. 43 

liberate opinion, that full latitude of investigation within the bounds 
of fundamentals, is better calculated to beget unity of faith than 
extensive symbolic restrictions. How can that man be an im- 
partial inquirer after truth ; how can he throw open his soul to the 
full influence of evidence, who knows that exclusion from his 
ecclesiastical connexions, ejection from his pastoral charge, and 
the exposure of his dependent family to poverty and want would 
be the consequence if his investigations should result in the rejec- 
tion of a single article in his confession of faith ? 

After these observations, it is almost superfluous to remark, 
that although this work, explanatory of the doctrines of the 
Lutheran church, was undertaken by request of the General 
Synod of said church, and contains the principal views which 
we believe are entertained by the great mass of our divines ; it 
is not designed to be in any sense a standard to regulate the 
opinions of others, any farther than the evidences which it con- 
tains may tend to generate deliberate conviction. 



THE AUGSBURG CONFESSION. 



ARTICLE I. 



OF GOD. 



Our churches with one accord teach, that the 
decree of the Council of Nice, concerning the unity 
of the divine essence, and concerning the three 
persons, is true and ought to be confidently believ- 
ed, viz. that there is one divine essence, which is 
called and is God, eternal, incorporeal, indivisible, 
infinite in power, wisdom and goodness, the Crea- 
tor and preserver of all things visible and invisible : 
and yet that there are three persons, who are of 
the same essence and power, and are coeternal, 
The Father, the Son and the Holy Spirit. And 
the term person they use in the same sense, in 
which it is employed by ecclesiastical writers on 
this subject, to signify not a part or quality of some- 
thing else, but that which exists of itself. 



Chap. IV. THE EXISTENCE OF GOD. 45 



I. The Existence of God. 



The bible never enters into a formal proof of the existence 
of the divine being, but always presupposes its belief in the 
reader, and sometimes illustrates it by reference to the works of 
nature. l All nations possess a traditionary knowledge of this 
doctrine ; and so strong and decided does the apostle Paul con- 
sider the aptitude and tendency of the human mind to embrace 
it and discern the evidences of its truth, that he describes it fig- 
uratively as inscribed on the tablets of the human heart. And 
the Psalmist terms that man " a fool, who says in his heart 
there is no God." The evidences of reason on this subject 
may be reduced to the following : 

a) The mutable nature of all visible objects around us in 
the world. Every thing that is changeable cannot be eternal, 
therefore must have had a beginning. Hence this world either 
sprang into existence by chance, which is absurd ; or created 
itself, which cannot be conceived, for it supposes a being to act 
before it existed ; or it was created by another being, who is 
God. 

b) The universal consent of nations affords another proof. 
It may indeed be objected, that some errors have in former 
ages been universally received, such as the belief of a literal 
rising and setting of the sun. But the cases are not entirely 
analogous. The error referred to, though it prevailed many 
centuries, at last vanished before the light of science, whereas 
the belief of the divine existence, instead of being impaired is 
strengthened by the march of improvement ; and is more easi- 
ly demonstrable now, than it ever has been in centuries past. 
Again, the belief of the rising and setting of the sun rested on 
mere occular testimony, in which there was an optical delusion ; 

1 Isaiah 40: 12—31. Psalm 103. 104. Job 38—41. Acts 14: 15— 
17. 17: 24—29, &c. 



46 THE EXISTENCE OF GOD. [Art. I. 

in the other case our belief depends chiefly on a view of the ab- 
stract relation between cause and effect, between design and 
adaptation in the effect, and intelligence in the cause ; whilst 
the subjects of occular testimony in which this adaptation is 
visible, are innumerable, and consequently the danger of occu- 
lar delusion in all, diminishes in proportion as their number is 
great. 

A few words, in this place, may not be amiss on the sub- 
ject of the axiom itself: " that every effect (or thing) must 
have a cause." This seems, indeed, to be a dictate of the hu- 
man mind, and by leading us back in the chain of causation, 
it accounts for the existence of all things around us. But does 
it tell us whence that first cause came ? Or is there contained 
in its elements any thing, which renders it more easy for the 
mind to conceive of a first cause as existing without a cause, 
than for any intermediate or second causes ? In short, as we 
are ascending the chain of causation, does the assumption that 
each link is supported by that above it, tend to explain what 
sustains the final link, from which the whole chain is suspend- 
ed ? It seems doubtful ; and is almost as impossible for us to 
account for the existence of the first cause, as of any interme- 
diate link without one anterior to it. Yet would it not be as 
reasonable for us to stop at any intermediate link, and suppose 
it to be final ? Because, such a supposed intermediate final 
link would account only for the effects posterior to it and flow- 
ing from it : and for the links above it in the chain, we must 
suppose another cause. Thus, if rain were regarded as a first 
cause, it would account for the creeks and rivers which ferti- 
lize our earth, and for the springs emerging from its surface : 
but we would be under the necessity of supposing another first 
cause to account for the vapours out of which this rain was 
formed, and for the caloric by which water was changed from a 
fluid to an aeriform state, and for the atmosphere by whose su- 
perior gravity these vapours were raised from the surface of 



Art. I.] PHYSICO-TIIEOLOGICAL PROOF OF THE DIVINE EXISTENCE. 47 

the earth and ocean. In a word, if we stop in the causal chain 
so long as we can see another ulterior link ; we stop without a 
reason for so doing, and thus will be compelled to suppose the 
existence of thousands of first causes instead of one. Nay it 
w T ould be just as reasonable to regard every effect as the cause 
of its own existence. Hence if there is any truth in the axiom 
under consideration, the same reason which leads us to seek an 
anterior cause of the last effect, will urge us on in the pursuit 
as far as we can possibly go, that is, until we reach one final, 
ultimate cause. Moreover on the supposition of thousands of 
first causes, we could not account for the harmony of all the parts 
of the universe. But all these difficulties vanish on the belief 
of one first cause, which is therefore the most reasonable and 
the true supposition. And, finally, as we judge mind to be of 
a higher order than matter ; it seems less reasonable to regard 
mere matter as a final cause of its own existence and of the ex- 
istence of other things, than to attribute this character to mind. 

c) The oldest and most comprehensible proof, however, is 
that usually termed the Physico-theological proof derived from 
the intelligent arrangement and design visible in the structure 
of the universe. This argument is of vast extent and irresisti- 
ble force. Innumerable instances of it, may be seen in the hu- 
man and other animal bodies, as well as in the vegetable and 
mineral kingdoms. 

The illustrious philosopher Kant, who flourished in Ger- 
many about the close of the last century, 1 and was considered 
by many of his countrymen as the greatest philosopher who 
has lived since the days of Socrates, but whose writings at the 
present day do not rank so high, objected to this argument, that it 
does not prove the existence of the author of the universe itself, 
but only the existence of an intelligent architect, who planned 
and executed the present intelligent arrangement and design of 

1 Obiit. 1804, set. 80. 



48 ATTRIBUTES OF GOD. SELF-EXISTENCE, ETERNITY. [Art I. 



its structure. There is some truth in this objection, but it lies 
rather against the form than the substance of the argument. 
The intelligence visible in the structure of the universe, does in- 
deed only prove intelligence in the author of this structure ; 
but the axiom above mentioned requires, that we suppose a 
cause for the matter itself of the universe independently of its 
organization. If we regard the matter of the universe as its 
own creator, we must admit several final causes ; but as this is 
unreasonable, one only of the two can be the ulterior cause — 
either inert unintelligent matter is the cause of its own existence 
and of the intelligent organization of the world, or the intelligent 
cause of the design of the universe is author of both. That the 
latter is more reasonable we have above seen. , 

II. The Attributes of God. 

The attributes of the adorable Jehovah may be partly learn- 
ed from reason, by removing from our idea of his character 
every imperfection belonging to men ; by attributing to him as 
the author of our being, every thing good found in us, and in 
the universe ; and by regarding as infinite, all the excellencies 
thus attributed to him. 1 But the sacred volume gives us more 
satisfactory information on this subject. 

The Author of nature being one and indivisible, his attri- 
butes are not distinct either from himself or one another. But 
owing to the imbecility of the human mind, we can conceive of 
the divine character only by directing our attention successively 
to its several parts. These several aspects which are entirely 
subjective in their nature are termed attributes ; and although 
there are perceptible points of distinction between them, some 
of them are so nearly related, and coalesce in such a manner, 
that different enumerations of them are often given. They 

1 These are the well known processes of systematic divinity, term- 
ed via negationis, via causalitatis, via eminentise. 



Art. I.] SELF-EXISTENCE, ETERNITY, IMMUTABILITY. 40 



may be thus enumerated, self-existence, eternity, immutability, 
omnipotence, omnipresence, omniscience, wisdom, holiness, 
truth, justice, benevolence (or love, or goodness.) 

I. By the Self -existence of God is indicated that he has the 
cause of his existence in himself, and is not dependent for it 
in any degree on any being without himself. This attribute is 
evident from reason, which teaches us to acknowledge one ulti- 
mate first cause of all things, which being anterior to all other 
things could not be indebted for being to them when they did 
not yet exist. The scriptures also teach this attribute by rep- 
resenting God as the creator of all things in the universe, and 
by some of the names attributed to him. 1 

II. His Eternity, or existence without beginning or end, is 
taught by scripture, 2 and seems also to result from his self-ex- 
istence. 

III. The Immutability, or unchangeableness of God either 
in nature, attributes, or purposes, is taught by reason and scrip- 
ture. 3 Any natural change in God would involve imperfection, 

1 Exod. 3: 14. And God said unto Moses, I am that I am. And 
he said, thus shalt thou say unto the children of Israel, I am hath sent 
me unto you. Gen. 1: 1. Acts 17: 24. 25, &c. Neither is worship- 
ped by men's hands, as though he needed any thing, seeing he giveth 
to all, life and breath and all things. 

2 Psalm 90: 2. Before the mountains were brought forth, or ever 
thou hadst formed the earth and the world, even from everlasting to 
everlasting thou art God. Rev. 1: 8. I am the alpha and omega, the 
beginning and the ending, saith the Lord, who is and who was and who 
is to come, the Almighty. Psalm 102: 25. 26. 27. Of old thou hast 
laid the foundation of the earth, and the heavens are the work of thy 
hands. They shall perish, but thou shalt endure ; yea all of them shall 
wax old like a garment ; as a vesture thou shalt change them and 
they shall be changed ; but thou art the same, and thy years shall have 
no end. 

3 James 1: 17. Every good gift and every perfect gift is from 
above, and cometh down from the Father of lights with whom is no 
variableness neither shadow of turning. Num. 23: 19. God is not 
man that he should lie, neither the son of man that he should repent ; 

7 



50 OMNIPOTENCE, OMNIPRESENCE, OMNISCIENCE. [Art. I. 

either in his former or subsequent state ; or a progression in 
knowledge implying previous defect. 

IV. By the Omnipotence, or almighty power of God, is 
meant his ability to do every thing, which does not in the nature 
of things involve a contradiction. The incomparable greatness 
of the divine power may be inferred from the works of creation ; 
its absolute infinity is taught by the sacred volume. x 

V. The Omnipresence of God, signifies his being actually 
present at all times in all parts of the universe, and may be 
inferred from his constant agency in every part of creation, as 
well as from the word of God. 2 

VI. By the Omniscience of God, is meant his perfect know- 
ledge of all things real, which either have had, or now have, or 
hereafter will have actual existence, in every place, and under 
any circumstances ; and of all things possible in the physical, 
intellectual and moral universe under every possible combination 
of circumstances. This attribute is not only taught by scrip- 
ture, 3 but required by reason, as a necessary part of infinite 
perfection. 

bath he said and shall he not do it, or hath he spoken and shall he 
not make it good ? 

1 Luke 1: 37. For with God nothing shall be impossible. Matth. 
19: 26. But Jesus beheld them and said unto them, with men this is 
impossible ; but with God all things are possible. 

2 Acts 17: 28. For in him we live and move and have our being, 
as certain of your own poets have said, " for we are also his offspring." 
Psalm 139: 7 — 10. Whither shall I go from thy spirit ? or whither 
shall 1 flee from thy presence ? If I ascend to heaven, thou art there ; 
if I make my bed in hell, behold thou art there. If I take the wings 
of the morning, and dwell in the uttermost parts of the sea; even 
there shall thy hand lead me, and thy right hand shall hold me. 

3 1 John 3: 20. For if our heart condemn us, God is greater 
than our hearts and knoweth all things. Heb. 4: 13. Neither is 
there any creature that is not manifest in his sight ; but all things are 
naked and open unto the eyes of him, with whom we have to do. 
Acts 15: 28. Known unto God are all his works from the beginning 
of the world. 1 Chron. 28: 9. The Lord searcheth all hearts, and 
understandeth all the imaginations of the thoughts. 



Alt. I.] WISDOM, HOLINESS, TRUTH, JUSTICE. 51 

VII. The Wisdom of God is that aspect of the divine being, 
in which we contemplate him as promoting the highest possible 
good of the universe, by an infinitely perfect selection of the 
best ends, and of the best possible means for their accomplish- 
ment. Of this attribute we find much evidence in the structure 
of the universe, and more in the declarations and narratives of 
the sacred volume. 1 

VIII. By the Holiness of God is meant, the infinite moral 
purity of his character, embracing his love and practice of what 
is morally good, as well as his abhorrence of moral evil and ex- 
emption from it. Some evidence of this attribute may be seen 
in the perceptible connexion between virtue and happiness, 
vice and misery in the world, but it is more fully taught in the 
word of God. 2 

IX. By the Truth or Veracity of God, is meant that his de- 
clarations may always be relied on as sincere, and that the decla- 
rations which he has uttered whether promises, comminations or 
predictions, will infallibly be verified. This attribute is deducible 
from his moral perfection and is much insisted on in Scripture. 3 

X. The Justice of God is that trait of his, character, by 
which with infinite accuracy and perfect impartiality, he grad- 

1 1 Tim, 1: 7. Now unto the king eternal, immortal, invisible, the 
only wise God, be honor and glory for ever and ever, Amen. Rom. 
16: 27. To God only ivise, be glory, through Jesus Christ, forever, 
Amen. 

2 Isaiah 6: 3. One (seraph) cried unto another and said holy, holy, 
holy, is the Lord God of Hosts, the earth is full of his glory. James 1: 
13. Let no man say when he is tempted, I am tempted of God, for 
God cannot be tempted with evil, neither tempteth he any man ; but 
every man is tempted when he is drawm away of his own lusts and 
enticed. 

3 Numbers 23 : 19. God is not man that he should lie, neither the 
son of man that he should repent ; hath he said and shall he not do it? 
or hath he spoken and shall he not make it good ? Heb. 6 : 18. That 
by two immutable things, concerning which it was impossible for God 
to lie, we might have a strong consolation, who have fled for refuge 
to lay hold upon the hope set before us. 



52 BENEVOLENCE OF GOD. THE TRINITY. [Art. I. 



uates his rewards and punishments according to the minutest 
shade of obedience and disobedience exhibited by the subjects of 
his moral government, amid every variety of circumstance and 
situation. This attribute may be partly seen in the dealings of 
divine providence, and is fully taught in the sacred volume. 1 

XI. By Benevolence, or Goodness, or Love of God, is 
meant his disposition to confer on all his sensitive creatures, at 
all times, the greatest happiness which their nature and charac- 
ter qualify them to enjoy, and which it is consistent with the 
highest good of the universe, that he should bestow. 2 

The Trinity. 

In addition to the aspects of the divine character already 
discussed, the Scripture represents to us a view of God altogeth- 
er peculiar, and such as cannot with consistency be resolved in- 
to mere figurative language, or allegorical representations. It 
speaks of " a Son of God" who " existed in the beginning with 
God," who assumed a human nature, and dwelt for a season 
among men. It represents this Son of God, as in some respects 
distinct from the Father ; for it speaks of him as conversing 
with the Father, about the glory which he had with him ere 

1 Jerem. 17 : 10. I the Lord search the heart, I try the reins even to 
give eveiy man according to his ways and according to the fruit of his do- 
ings. Acts 10: 34. 35. Then Peter opened his mouth and said, of a truth 
I perceive that God is no respecter of persons ; but in every nation he 
that feareth him and worketh righteousnesses accepted with him. Rom. 
2 : 6. Who (God) will render to every man according to his deeds. 

2 1 John 4: 8. 16. He that loveth not, knoweth not God, for God is love. 
And we have known and believed the love that God hath to us : God is 
love, and he that dwelleth in love, dwelleth in God and God in him. 
Psalm 145 : 8. 9. The Lord is gracious and full of compassion, slow 
to anger and of great mercy. The Lord is good to all, and his ten- 
der mercies are over all his works. John 3: 16. 17. For God so loved 
the world, that he gave his only begotten Son, that whosoever belie- 
veth in him, should not perish, but have everlasting life — For God 
sent not his Son into the world to condemn the world, but that the 
world through him might be saved. 



Art. I.J THE TRINITY. 53 

the world was, and consequently before his human nature was 
born. It represents this Father as having sent this Son into the 
world, the Son as promising his disciples, that after his return to 
the Father, he would send them another Comforter, the Holy- 
Ghost. It attributes habitually a different name to each of 
these three, and represents each as sustaining a different and pe- 
culiar part in the grand economy of grace. Yea, in several in- 
stances the New-Testament describes scenes, in which they 
are represented as sustaining simultaneously different parts. It 
appears, therefore, that there is a real distinction of some kind 
in the Deity, that it is threefold, and that it is such as repre- 
sents each of the three as a distinct subsistence or an agent, for 
distinct actions are attributed to each. This appears to be the 
idea intended by the Confessors in the Article before us, in 
which they hold this language, " That there is one divine es- 
sence, which is called, and is, God ; — and yet that there are 
three persons, who are of the same essence and power and are 
co-eternal, the Father, the Son and the Holy Spirit." How 
totally mistaken the representation is, which would make this 
distinction consist merely in variety of offices or official relations, 
can easily be made to appear. Thus it has been said, this dis- 
tinction is none other than the difference between the ideas sug- 
gested by the phrases, George Washington, General Washing- 
ton and President Washington. Let us make the trial, and 
every sincere inquirer after truth can easily decide the point. 
I (General Washington) came forth from George Washington 
(the Father) and came into this country (world) ; again, I 
(General Washington) leave this country (world) and go to 
George Washington. 1 Again, " But the Comforter which is 
President Washington (the Holy Ghost), whom George Wash- 
ington will send in my name (the name of General Washing- 
ton) shall teach you whatever I General Washington have said 
unto you. 2 " Again, " But when the Comforter (President 



1 John 16: 28. 2 John 14: 26. 



54 THE TRINITY. [Art. 1. 

Washington) is come, whom I (General Washington) will send 
unto you from George Washington (the Father) he (President 
Washington) shall testify of me (General Washington). Sure- 
ly this experiment sufficiently proves, that the distinction spok- 
en of by the inspired writers is not merely that of several offices 
belonging to the same person. The persons of the Trinity are 
evidently represented as distinct agents, f to whom separate ac- 
tions are ascribed. When we reduce to generic heads the rep- 
resentations of scripture on this subject, they seem to resolve 
themselves into the following propositions. 

I. That there is but one God: 1 This is a dictate of reason 
also ; for we cannot conceive of more than one infinitely per- 
fect, self-existent and supreme being. 

II. Yet in this one God, there exist three hypostases, 2 or per- 
sons, or subsistences, whose nature is unintelligible to us, but of 
whom actions are predicated individually, and who are designated 
by the distinctive names Father, Son and Holy Ghost. 

I. The man Jesus is represented as a real human being, 
born of the virgin Mary, and like unto other men in all things, 
sin excepted. All that mortal eyes saw of him, was the creat- 



1 Deut. 6: 4. Hear, O Israel ! the Lord our God is one Lord. 

2 Matth. 3: 16. 17. And Jesus, when he was baptized went up 
straightway from the water, and lo, the heavens were opened unto him 
and he saw the Spirit of God descending like a dove, and lighting upon 
him: and, lo, a voice from heaven saying, this is my beloved Son, in 
whom I am well pleased. Matth. 28: 19. Go ye, therefore, make 
disciples of all nations, baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost. 2 Cor. 13: 14. The grace of the 
Lord Jesus Christ, and die love of God, and the communion of the 
Holy Ghost, be with you all, Amen. 1 Pet. 1: 2. Elect according 
to the foreknowledge of God the Father, through sanctification of the 
Spirit unto obedience and sprinkling of the blood of Jesus Christ. 
1 John 5: 7. For there are three that bear record in heaven, the Fa- 
ther, the Word (logos), and the Holy Ghost, and these three are one. 
See also, 2 Thess. 3: 5. Gen. 1: 26. Gen. 3: 22. 11: 7. Gal. 1: 7. Is. 
6: 8. comp. with 48: 16. 



Art. I.] DIVINITY OF CHRIST. 55 

ed, human being, Jesus. The fact that the divinity dwelt with- 
in him, that the Son of God, or Logos, or second person of the 
Godhead, was united to him, as well as the extent and peculiar 
nature of this union, could not be seen by mortal eyes, nor 
even inferred primarily from his miracles ; for other men also 
wrought miracles, but must be learned only from his declarations 
and those of his apostles, the truth of these declarations being 
sustained by the stupendous miracles, and every other species 
of evidence which both he and they exhibited to substantiate 
the divinity of their mission. 

II. Yet with the man Jesus there was united another in- 
visible being, of a very different nature and higher order, call- 
ed Son of God, and united in such a manner as to form a just 
basis for the reciprocal ascription of attributes taken from either 
nature, to the one being or person ; just as in the case of man, 
who consists of two parts, body and soul, the one visible and 
the other unseen by human eye, we say of the same individual 
he is mortal, meaning his body, and he is immortal, alluding to 
his soul. That such a higher nature was thus united to the 
man Jesus, is evident ; for 

a) The scriptures predicate of Christ existence before the 
birth of his human nature, 1 yea declare that he existed before 
the world was made, 2 from eternity. 3 None will contend, that 

1 John 16: 28. I came forth from the Father and came into the 
world ; again, I leave the world, and go to the Father. 6: 38. For 
I came down from heaven, not to do mine own will, but the will of him 
that sent me. 8: 58. Verily, verily, I say unto you, before Abraham 
was, I am. 

2 John 17: 5. And now, O Father ! glorify thou me with thine 
own self, with the glory which I had with thee before the world was. 
See also v. 24. 

3 1 John 1:2. We show unto you that eternal life which was 
with the Father, and was manifested unto us. Heb. 1: 10 — 12. Thou 
Lord (Christ v. 1 — 10.) in the beginning didst lay the foundations of 
the earth, and the heavens are the work of thy hands ; they shall per- 



56 DIVINITY OF CHRIST. [Art. I. 



the human being Jesus existed before his birth of the virgin Ma- 
ry, much less, that he existed from eternity. If, therefore, 
there be any sense in these declarations, they must refer to 
another being or nature ; yet as they are affirmed of the Lord 
Jesus, it follows that a being of whom antemundane, yea eter- 
nal existence may truly be asserted, was so united to the man 
Jesus, in a manner analogous to the union of soul and bo- 
dy, that actions and properties belonging to either nature, may 
justly be affirmed of the one complex person. 

b) The scriptures expressly call Christ " God" 1 " my Lord 
and my God," 2 « the true God," 3 and " God over all ;" 4 and 
apply other modes of expression of equivalent import. The 
explicit manner in which these names are thus applied ought 
indeed to prevent the possibility of misapprehension. But 
that they are designedly applied to Christ, and in their ordinary 
acceptation too, seems to us placed beyond all doubt by the 
fact, that the inspired writers, 

c) Represent him as performing such works as God alone 
can perform, and as could not be attributed to him, if the di- 
vine being were not also united with him in so close and pecu- 
liar a way, as to make it just to affirm of him predicates 
taken from this divine nature. They declare him to be the 
Creator 5 of the universe, to have made all things both visible 

ish but thou remainest, and they all shall wax old as doth a garment ; 
and as a vesture thou shalt fold them up, and they shall be changed ; 
but thou art the same, and thy years shall not fail. 

1 John 1: 1. In the beginning was the word, and the word was 
with God and the word [logos) was God. Heb. 1: 8. 

2 John 20: 28. And Thomas answered and said unto him, my 
Lord and my God. 

3 1 John 5: 20. This is the true God and eternal life. 

4 Rom. 9: 5. Whose are the Fathers, and of whom, as concerning 
the flesh, Christ came, who is God over all, blessed forever ! 

5 John 1: 3. All things were made by him, and without him was 
not any thing made that was made. 



Art. I.] DIVINITY OF CHRIST. 57 



and invisible. 1 They also attribute the preservation of the 
universe to him, 2 and state, that he will at the last day raise the 
dead and judge them. 3 Assuredly all this cannot be meant of 
the mere man Jesus. 

d) But the sacred penmen proceed farther still, and ascribe 
in unqualified and unequivocal terms the attributes of God to 
this visible, human being, Christ. Now it is admitted, that to his 
human nature no such infinite attributes can possibly belong ; 
hence another being of whom they are predicable, must have 
been united with the man Jesus, in such a manner as to justify the 
application of these epithets to the one joint person, Christ. 
Of an irrational animal, an elephant, or a horse, we cannot say, 
as we can in reference to any man, he is mortal and he is im- 
mortal. Nor is any one at a loss for the reason. Although we, 
in both cases, see nothing more than the mortal body ; yet, in 
the case of man, we have conclusive evidence, that with his 
visible body, there is united an invisible immortal spirit. So al- 
so, if the inspired writers had not believed, that the divine be- 
ing, the Son of God (logos), was in an analogous but equally 
mysterious manner united to the man Jesus, it would have been 
absurd in them to attribute divine attributes to him. 

1 Col. 1: 16. For by him (Christ) were all things created that 
are in heaven and that are in earth, visible and invisible, whether they 
be thrones or dominions or principalities or powers ; all things were 
created by him and for him. Heb. 1: 2. 

2 Col. 1: 17. And he (Christ v. 16) is before all things, and by 
him all things consist. Heb. 1:3. Who (the son v. 2.) being the 
brightness of his glory, and the express image of his person, and up- 
holding all things by the word of his power, &c. 

3 For our conversation is in heaven, whence also we look for the 
Saviour, the Lord Jesus Christ; who shall change our vile body, that 
it may be fashioned like unto his glorious body, according to the work- 
ing whereby he is able even to subdue all things unto himself. Phil. 
3: 20. 21. John 5: 23. 

8 



58 DIVINITY OF CHRIST. [Art. I. 



They ascribe to him, omnipotence? omniscience,* and " the 
fullness of the Godhead" that is, the entire mass of all the di- 
vine perfections. 2 

e) Nay, if possible, they proceed farther still, and enjoin 
divine honour and worship of Christ, as a duty of Christians. 4 

1 Phil. 3: 21. According to the working whereby he is able to sub- 
due all things unto himself. John 10: 18. I have power to lay down 
my life and I have power to take it again. 2 Pet. 1: 3. Acts 2: 24. 32. 
3:*13. 15. 5: 30. 1 Cor. 6: 14. 15: 15. 

2 Acts 1: 24. And they prayed and said, thou, Lord, who knowest the 
hearts of all men, show whether of these two thou hast chosen. 1 
Cor. 4:5. Therefore (says Paul) judge nothing before the time, 
until the Lord come, who will both bring to light the hidden things 
of darkness and will make manifest the counsels of the hearts. Rev. 
2: 23. And all the churches shall know that I am he who search- 
eth the reins and the hearts, and I will give unto every one of you 
according to your works. (1: 18.) 

3 Col. 2: 8. 9. Beware lest any man spoil you through philosophy 
and vain deceit, after the tradition of men, after the rudiments of the 
world, and not after Christ, for in him divelleth all the fullness of the 
God-head bodily. 

4 John 5: 23. That all men should honour the Son, even as they 
honour the Father. He that honoureth not the Son, honoureth not 
the Father who hath sent him. 1 Cor. 1: 1. Paul — unto the church 
of God at Corinth, with all that in every place call upon the name of 
(invoke, worship) Jesus Christ our Lord, both theirs and ours. Acts 
7: 59. And they stoned Stephen, calling upon God, (invoking) and 
saying, Lord Jesus, receive my spirit. In v. 55. it is said Stephen was 
inspired, " full of the Holy Ghost." 1 Cor. 1: 2. Grace be to you, 
and peace, from God our Father, and from the Lord Jesus Christ. 
See also 2 Cor. 12: 8. 1 Thess. 3: 11. 2 Thess. 2: 16. 17. Rom. 1: 7. 
2 Cor. 1: 2. Ephes. 3: 6. Acts 9: 21. Heb. 1: 6. Let all the angels of 
God worship him. Phil. 2: 10. 11. That at the name of Jesus every 
knee should bow, of those in heaven, and those in earth, and those 
under the earth ; and that every tongue should confess, that Jesus 
Christ is Lord, to the glory of God the Father. Rom. 10:9 — 14. 
Rev. 5: 9 — 14. And they sung a new song, saying, thou art worthy 
to take the book, and to open the seals thereof; for thou wast slain 
and hast redeemed us to God, by thy blood, out of every kindred and 
tongue and people and nation ; and hast made us unto God kings and 
priests : and we shall reign on the earth. And I beheld and I heard 



Art. I.] DIVINITY OF CHRIST. 59 

No duty had been more clearly inculcated in the sacred writings 
of the Jews, than that of exclusive worship to the one God. "I 
am the Lord thy God — and thou shalt have no other gods be- 
fore me — thou shalt not bow down thyself unto them nor serve 
them." l Now can we suppose, that these apostles, who were 
Jews, and to whom the Saviour himself had said, I came not 
to destroy the law but to complete it, would have either enjoin- 
ed or practised the worship of Christ, if they had regarded him 
as a mere human being, if they had not literally meant, what 
they often elsewhere inculcate, that with the visible human be- 
ing Jesus, there was united the Son of God, the word or logos, 
which was in the beginning with God, and which was God ? 
Can it be that these men would trust their own souls, or enjoin 
it on mankind to trust their all, in time and eternity, to an arm 
of flesh, to a mere creature, mortal, dependant, as much in need 
of protection as themselves ? Nay so notorious is the fact, that 
they believed the divine nature united to the man Jesus, that 
this article of their creed was well known even to contempora- 
neous heathen writers, and Pliny, the authentic and celebrated 
Roman writer, who lived thirty-eight years contemporaneously 
with the apostle John, says, " They, (the churches in Asia Mi- 
nor) sing a hymn together to Christ as God." 2 Let every sin- 
cere inquirer after truth therefore cheerfully acquiesce in the 
revelation of himself, which God has chosen to give ; remember- 

the voice of many angels round about the throne, and the beasts and 
the elders : and the number of them was ten thousand times ten thou- 
sand, and thousands of thousands; saying with a loud voice : Wor- 
thy is the Lamb that was slain, to receive power, and riches, and wis- 
dom, and strength, and honour, and glory, and blessing. And every 
creature — heard 1 saying : Blessing and honour and glory and power, 
be unto him that sitteth upon the throne, and unto the Lamb for ever 
and ever. 

1 Deut. 5: 6—9. 

2 Carmen Christo, quasi Deo, dicere secum invicem. L. X. Ep. 
97. 



60 PERSONALITY OF THE HOLY SPIRIT. [Art I. 

ing that it is not a mere matter of opinion, but a truth of abso- 
lute obligation and eternal consequences : He that believeth and 
is baptized shall be saved ; but he that believeth not shall be 
damned ! 

3. The Holy Spirit is also represented in the sacred vol- 
ume, as a distinct and divine person, or subsistence. 

I. Those who deny this proposition, and yet profess to re- 
ceive the word of God, regard the passages which prove the per- 
sonality of the Spirit, as mere figurative language, designed to 
represent the divine power. If that were the natural interpreta- 
tion of the passages referred to, yea if it can be adopted without 
violence to the laws of language, it ought to be admitted. But 
this we think the reader will find difficulty in accomplish- 
ing. " But Peter said, why hath Satan filled thine heart, to lie 
unto the divine power, (Holy Ghost) ?" " All manner of sin 
and blasphemy shall be forgiven unto men, but blasphemy 
against the divine power (Holy Ghost) shall not be forgiven 
unto men." " The power of God, whom I will send unto you 
from the Father." " It seemed good to the divine power (Ho- 
ly Ghost) and to us." Assuredly this construction is both un- 
natural and inadmissible ; and abundant evidence exists, that 
the inspired penmen regarded the Holy Ghost as a person, or 
agent, in like manner as they did the Son. This is evident, 

a) From those passages in which the Holy Spirit is desig- 
nated by a personal name, and associated, as a third being, 
with the Father and the Son. An attribute of God assuredly 
cannot be classed as third agent ; nor be regarded as anything 
beyond a property of God himself. But we find the scriptures, 
after they have mentioned God the Father and the Son, add 
the Holy Ghost as a third being. 1 

1 Matth. 28: 19. Baptizing in the name of the Father, of the Son 
and of the Holy Ghost. 2 Cor. 13: 14. The grace of the Lord Je- 
sus Christ, and the love of God, and the communion of the Holy Ghost. 
1 Pet. 1: 2. Elect according to the foreknowledge of God the Father, 



Alt. I.] PERSONALITY OF THE HOLY SPIRIT. Gl 

b) From the account given of the sin against the Holy 
Ghost. It is declared, that every sin except this shall be for- 
given men. That blasphemy against the Son of God may be 
pardoned ; but blasphemy against the Holy Ghost shall not be. 1 
As we cannot sin against an attribute, the Holy Spirit must be 
a person. 

c) From Peter's statement to Ananias, that he had lied unto 
the Holy Ghost, for we can see no significance in lying to an 
attribute. 2 

d) From the personal acts attributed to the Holy Ghost. 
Among these, which are very numerous, we will only specify a 
few. He is said to come from the father, 3 to speak, 4 to testify, 5 
to predict, 6 to intercede, 7 to give gifts, 8 to work miracles, 9 to 

through sanctiflcation of the Spirit, and sprinkling of the blood of 
Jesus Christ. 

1 Matth. 12: 32. Whosoever speaketh a word against the Son of 
man, it shall be forgiven him ; but whosoever speaketh against the 
Holy Ghost, it shall not be forgiven him, neither in this world neither 
in the world to come. 

2 Acts 5 : 3. But Peter said, Ananias, why hath Satan filled thine 
heart, to lie unto the Holy Ghost ? 

3 John 15 : 26. But when the Comforter is come, whom 1 will send 
unto you from the Father. 

4 John 16 : 13. He shall not speak of himself ; but whatsoever he 
shall hear, that shall he speak. 

5 Rom. 8 : 16. The Spirit itself beareth witness with our spirit, that 
we are the children of God. 

6 John 16 : 13. He (the Spirit) shall show you things to come. See 
1 Tim. 4 : 1. 

7 Rom. 8 : 26. The Spirit maketh intercession for us with groanings 
which cannot be uttered. 

8 1 Cor. 12 : 8. For to one is given by his spirit the word of wisdom, 
to another the word of knowledge ; to another faith ; to another the 
gifts of healing ; &c. 

9 Rom. 15 : 19. Through mighty signs, and wonders, by the power 
of the Spirit of God. 



62 DIVINITY OF THE HOLY SPIRIT. [Art. J. 



sanctify, 1 to decide doubtful cases, 2 to teach, 3 to be resisted or 
grieved. 4 

II. That the Holy Spirit is also a divine person, admits of 
so little doubt, that his divinity has been acknowledged by many 
who deny his personality. 

a) The names of God are ascribed to him in scripture. 5 

b) Divine attributes are attributed to him, 6 eternity, omni- 
presence, omniscience, goodness, truth, power, he. 

c) Actions belonging only to God are affirmed of him ; 7 
such as creation, working of miracles, raising the dead, &c. 

d) Divine worship is ascribed to him, in the baptismal 
formulary, and the benedictions of the New Testament. 8 

From these Scripture proofs it is evident that the sacred vol- 
ume most undoubtedly does teach a threefold distinction in the 
Deity, a distinction which is not merely figurative, or modal, or 
subjective, but real. The intrinsic nature of this distinction 
is not revealed in Scripture, and is wholly incomprehensible to 
us. Yet is the charge of contradiction between the declarations 
of the sacred volume on this subject and the dictates of reason, 
which is so often and confidently made, demonstrably inappli- 

1 1 Coiv6: 11. Ye are sanctified by the Spirit of our God. 

2 Acts 15: 28. It seemed good to the Holy Ghost and to us. 

3 John 14 : 26. But the Comforter shall teach you all things, and 
bring all things to your remembrance whatsoever 1 have said unto 
you. 

4 Acts 7 : 51. Ye stiffnecked and uncircumcised in heart and ears, 
ye do always resist the Holy Ghost , as your fathers did, so do ye. 

5 Acts 5 : 3. 4. Ananias, why hath Satan filled thine heart to lie 
against the Holy Ghost ? thou hast not lied unto men, but unto God. 
See also 2 Cor. 8 : 17. Luke 4 : 18. 

6 Heb. 9 : 14. Christ who through the eternal Spirit once offered 
himself to God. Psalm 139: 7. 1 Cor. 2 : 10. 11. John 14: 17. Ps. 149: 
10. 

7 Job 26 : 13. By his spirit he garnished the heavens. 2 Pet. 1: 21. 
John 6 : 63. 1 Pet. 3 : 18. 1 Cor. 12 : 3. 4. 11. 

8 Matt. 28 : 19. 2 Cor. 13 : 13. 1 Pet. 1 : 2. 3. 



Art. I.] DOCTRINE OF THE TRINITY RATIONAL. 63 

cable to a judicious statement of this tenet. The pious believ- 
er will find no difficulty in admitting this doctrine ; for he sees 
its beauty and harmony running throughout the whole plan of sal- 
vation ; yet, as this volume will doubtless fall into the hands 
of many who are perplexed with honest doubts on this subject, 
and as several respected individuals of this class, have expressed 
a desire, that the relation of the doctrine of the Trinity to rea- 
son might be considered in it ; the writer subjoins the following 
seven propositions, the principles of which he trusts contain sat- 
isfactory answers to all such objections, that can be started. 
And, may the good Spirit of truth bless the entire discussion of 
this article, to the conviction of the sincere inquirer after truth ! 

III. Relation of the doctrine of the Trinity to reason. 1 

Prop. 1. A divine revelation cannot contain any thing which 
is contrary to the plain and indisputable dictates of reason. 

By "plain indisputable dictates of reason," we mean those 
propositions in all the various departments of truth — mathemati- 
cal, moral, &c, the evidence of which is such, that when fairly 
presented to our view, the constitution of our mind compels us 
to believe them. Such are all the self-evident truths, (some- 
times called intuitive truths, or first truths, or constitutional judg- 
ments,) and all truths derived from them, the evidence of which 
is so strong that we are compelled to yield our assent. Such 
are the derived moral truths embraced in natural religion, that 
God is extremely powerful and intelligent (but not that he is 
omnipotent or omniscient). Now, as these propositions are the 
natural and legitimate product of the structure of our mental 
nature, they must be regarded as the instructions of the Creator, 
from whom our peculiar mental constitution is derived. Hence, 
if they were contradicted by his instructions in revelation, the 
Creator would contradict in revelation what he teaches in nature, 
that is, would contradict himself ; which is absurd : therefore a 

1 See the author's translation of Storr's Bib. Theol. Vol. I. p. 467. 



64 THE TRINITY. [Art. I. 

divine revelation cannot contain any thing which is contrary to 
the plain indisputable dictates of reason. In connexion with this 
principle, there is no dispute, unless it be alleged that we teach 
the existence of three Gods, and that the unity of God is a 
plain, incontrovertible dictate of reason, which would be con- 
tradicted by tritheism. To this we reply, First: Even if we 
did teach the existence of three Gods, there would be no dis- 
pute relative to this principle ; for, the unity of God, can by no 
means be made indisputably evident from reason. Unity of 
design may be rendered in a very high degree evident, but 
unity of person cannot. But, Secondly : It is not the case, that 
Trinitarians believe in three Gods, as may be seen by a reference 
to their respective creeds, in all of which the belief in one God 
is as explicitly stated as it possibly could be. If it be still alleg- 
ed that though Trinitarians do not profess tritheism, yet their 
doctrine inevitably leads to the belief of three gods ; then this 
objection is answered under the following propositions. 

Prop. 2. A divine revelation cannot contain any proposition 
which demonstrably involves self-contradiction. 

It will be admitted that truth is always harmonious, and that 
no two truths of any kind are contradictory, i. e. subversive, of 
each other ; neither are the relations of truth. A contradictory 
proposition is that, one idea of which is manifestly subversive of 
the other, and the ideas of which, the constitution of our minds 
compels us to believe cannot both be true : such a proposition 
is this, " a triangle is a square." But the Creator has so form- 
ed us, that of two propositions which are contradictory, if the 
first be clearly proved to be true, we are compelled by the con- 
stitution of our mental nature to believe the second false. For, 
as they are subversive of each other, if we suppose the second 
also true, it would destroy the first ; so that the first would have 
to be (true) and not to be (true) at the same time ; which is 



Art. I.] DOCTRINE OF THE TRINITY RATIONAL. 65 



contrary to an intuitive or self-evident truth. Therefore, as 
God is the Author of our mental nature, it is God who compels 
us to disbelieve one of two contradictory propositions; and 
hence, if his revelation contained any such propositions, he 
would himself compel us to disbelieve part of his own revela- 
tion. But God's object in giving a revelation is, that it should 
be believed ; therefore he would not give a revelation and insert 
propositions in it which he compels us to disbelieve, that is, 
contradictory propositions : therefore a revelation coming from 
God, cannot contain propositions which demonstrably involve 
self-contradiction. In reference to this proposition, it has been 
alleged by some, that the doctrine of the Trinity involves such 
a contradiction. They reason thus : The idea of one and the 
idea of three are contradictory and subversive of one another, 
so that the same thing cannot be one and three at the same 
time. But Trinitarians affirm that God is one and three at the 
same time ; therefore they affirm what cannot be true, i. e. a 
contradictory proposition. But the major proposition is stated 
in a loose and indefinite manner, and is not true in every in- 
stance ; for a triangle is one and three at the same time, when 
considered as one among many figures, and in reference to its 
sides. In order to be true, that is, admissible, the major pro- 
position must run thus : " It is impossible for the same thing to 
be 1 and 3 in the same respect at the same time." To this we 
assent ; but in this form, the doctrine of the Trinity is by no 
means embraced under it ; for it need not be told to the intelli- 
gent reader, that Trinitarians unanimously deny that God is one 
and three in the same respect. They expressly teach, that 
God is one in one respect, and three in another respect. The 
first respect they denominate by the term essence, and the second 
by the term persons. Therefore, as the Trinitarian proposition 
is nut embraced in the major, the conclusion of course is not 
applicable to it. 

But it has been objected, that some of the phraseology of 
9 



66 THE TRINITY. [Alt. I. 



Trinitarians, expressive of the reciprocal relation between the 
persons of the Godhead, involves contradiction. Those, who 
advance the objection, reason thus : The one God is said to 
be threefold in his persons ; but each person is the one God ; 
therefore each person is threefold . But the major is not clearly stat- 
ed. The idea intended is this, " God who is one (i. e. God in 
the respect in which unity is affirmed of him, namely, in essence) 
is three in person (i. e. in another respect, called person) ; but 
each person (i. e God, in each of the respects called persons) 
is the one God (i. e. is God, in the respect in which unity is 
affirmed of him, namely, in essence) : — But this minor is not 
true : therefore the conclusion is a non sequitur. In order to 
cover the conclusion, the syllogism must stand thus : " God in 
{essence) the sense in which he is one, is also three ( in the same 
sense, essence) ; but each of these three (persons) is God in the 
sense in which he is one (in essence) ; therefore each of these 
three (persons) is three in the sense ( in essence) in which God 
is one." But it need scarce be mentioned that we deny the 
major and minor, as strenuously as any other persons can : for we 
deny that he is one and three in the same sense. If it be al- 
leged, that explanations of the distinction in the Supreme Being 
have sometimes been attempted, and from these and the lan- 
guage of Trinitarians in general, it is evident that they under- 
stand the terms essence and person, in a manner which neces- 
sarily involves self-contradiction ; it must be admitted, that this 
has unfortunately sometimes been the case. But this will not 
be surprising when we recollect the inexplicability of the divine 
nature, and the high degree of mental discipline which is requi- 
site, before men can clearly discern the proper limits of the hu- 
man understanding. Nor are the divines of the present day re- 
sponsible for any phraseology but their own ; and we believe 
they uniformly disavow the terms and ideas objected to. They 
believe that God is one in one respect, and three in another 
respect. To the respect in which he is one, they gave the 



Art. I.] DOCTRINE ON THE TRINITY RATIONAL. 67 

name essence; the other respect, in which he is three, they 
designate by the term person. But in so doing they do not 
intend to convey any positive ideas of the several respects to 
which they are applied. They are to be considered as equiva- 
lent to the Algebraic letters X and Y, which stand for unknown 
quantities or properties ; as if it had been said, "in X respect 
God is one, and in Y respect he is three :" and thus the propo- 
sitions are more contradictory than if we were to say, " a tri- 
angle in X respect (i. e. considered as a figure) is one, and in Y 
respect (in reference to its sides) it is three ;" or, that " man in 
X respect (in reference to his soul and body) is two fold, and 
in Y respect (considered as an individual of our race) is one." 
We do not forget that the triunity of the triangle results from its 
material properties, inasmuch as, like all matter, it consists of 
parts ; and that God is without parts [ens simplicissimum] : but 
we do not adduce these examples to prove from analogy either 
the truth or the possibility of the Trinitarian doctrine ; its truth 
must rest on the divine record, and if that is established its possi- 
bility necessarily follows. We only state these as several un- 
connected propositions, but similarly constructed and of course 
equally void of contradiction. Moreover, as we do not define 
the distinction in the Deity at all, it cannot be urged that we 
define it to be such as depends on parts ; hence, the absence of 
parts in God, cannot be alleged as an argument against the dis- 
tinction which is negatively proposed. For, it is impossible 
that there should be contradiction betweem terms the ideas of 
which are all strictly negative, and do not imply, by inference 
either more or less remote, any idea of a positive nature. 

Prop. 3. A divine revelation might naturally be expected to 
teach truths untaught by reason. 

That, after all our advances in knowledge, there always have 
been and still are many truths physical and moral, connected 
with our world, which are unknown to us, will be admitted. 
Hence, in giving us a revelation, it was at least possible for 



THE TRINITY. [Art. I. 



God to teach us truths unknown to reason. But that if he 
gave a revelation, he actually would teach such truths (either 
to enforce truths previously known, or unconnected with them), 
is evident from the nature of the case. If God gives a revela- 
tion, such a revelation must have been necessary, or not. If it 
was not necessary, then God gave a revelation unnecessarily. 
But God does nothing unnecessarily ; therefore, if he gave a rev- 
elation it was necessary. Now, the revelation which it was 
necessary for God to give, must either contain some truths or 
relations of truths unknown to us before, or not. But if it con- 
tains none but such as we knew before, it was unnecessary for 
God to give it. But it was necessary, or he would not have 
given it ; therefore a revelation from God might naturally be ex- 
pected to teach truths unknown to us before, truths untaught by 
reason. Such are the sanctions of his law, the doctrines con- 
cerning angels, the resurrection of the body, and the Trinity. 

Prop. 4. We have no reason to expect, that our limited capacities 
should be able to comprehend fully the modes and circum- 
stances and relations of those truths which reason could 
not teach, and which are known only by revelation, any 
more than of those truths knoivn without revelation; but 
it is natural to expect that the contrary would be the case. 
It is evident that the adorable Author of our being has fixed 
with the utmost precision, the limits of the human understand- 
ing. Our minds are so constructed, that whatever is necessary 
for the practical purposes of life, we can know, and know with 
certainty. But in the whole store of our knowledge, whatever 
be its nature, or whatever the subject to which it relates, there 
is not a single particular to which, in some of its circumstances 
or relations, there is not some mystery, something inexplicable 
attached. The fact of the attraction of gravitation we know ; 
and it is upon the certainty and uniformity of this fact, that all 
its boundless utility in the mechanical arts, as well as in the ex- 



Art. 1.1 DOCTRINE OF THE TRINITY RATIONAL. 



planation of the phenomena of physical nature, depends. But 
where is the mechanic, or where the philosopher, who can ex- 
plain the cause or the mode of operation of this wonderful prin- 
ciple ? The fact of the tendency of the magnetic needle to the 
poles, is known ; and relying on its certainty, and on the uni- 
formity of the other laws of nature, the mariner confides his all 
to the bark which gravitation keeps upon the surface of the wa- 
ter, and spreading his canvass to the winds of heaven, steers 
with security his adventurous course through every clime. Yet 
who can explain the cause of this wonderful phenomenon, or the 
mode of its operation ? But let it not be supposed that the nature 
and relations of these general and important facts are peculiarly 
mysterious. Mystery equally profound and equally great, is no 
less a concomitant of every object around us, even of such as 
appear the most trifling or the best understood. Let the pen 
with which I am writing demonstrate this truth. Who can tell 
how (in obedience to the divine will) it grew to its slender 
form ? or what philosopher can explain the nature of that some- 
thing, (called by men cohesive attraction,) by which its particles 
are held together ? In short, in our present state we are a mys- 
tery to ourselves ; and every object around us presents abun- 
dant evidence that the Creator has definitely fixed the limits of 
our knowledge, and told us, Hitherto shalt thou come, and here 
shall the proud range of thine intellect be stayed. Therefore, 

It will be admitted, that either the intrinsic nature, or the mode 
of subsistence, or some of the relations or circumstances of every 
thing or truth connected with the present world, is incomprehen- 
sible to us. 

And it will be admitted, that the incomprehensibility of 
those modes and circumstances of truths which are incomprehen- 
sible to us, arises either from their intrinsic nature, or from the 
limited character of our faculties ; and that it is probably impos- 
sible for God himself to enable us to understand some of them 
without first enlarging our faculties. 



70 THE TRINITY. [Art. I. 

And it will be admitted, that we know less of the future world 
than of the present, and that the little knowledge which we have 
concerning it, is in its relations more enveloped in mystery. 
Hence it follows, a fortiori, that if it is impossible for our pres- 
ent limited capacities to comprehend the modes and circumstan- 
ces of the truths of the present world, which are less mysteri- 
ous ; much less can they comprehend those of the truths rela- 
ting to the future world, which are more mysterious. 

Again : The same relation between a certain truth which 
was unknown and other truths and principles which were known 
and understood, which led the mind to the discovery of the un- 
known truth, also implies some similarity or analogy or connex- 
ion with the truth which was known and understood ; by virtue 
of which the truth discovered is also at least in some degree in- 
telligible. And the same relation between the faculties of the 
human mind and an unknown truth, by virtue of which there 
was a peculiar adaptation in the mind for the discovery of that 
truth, rather than of others which it never could discover, and 
for a knowledge of which we are indebted to revelation alone, 
also implies a peculiar adaptation in the mind to understand the 
truth discovered. Thus the fact that the illustrious Kepler was 
able to comprehend those principles, a knowledge of which led 
him to the discovery that the orbits of the planets are not sphe- 
rical but elliptic, also implied his ability to comprehend the pro- 
perties and relations of an ellipsis ; and his comprehension of 
these and of the related truths, conducted him to the additional 
discovery that the planets, in their revolutions, describe equal 
areas in equal times. The acquaintance of the great Sir Isaac 
Newton with the revolutions of the heavenly bodies, and those 
enlarged views of the solar system as one connected whole, 
which led him to the thought that the same principle which 
brought the apple to the ground, might (as it reached without 
any sensible diminution to the summit of the highest mountains) 
as well extend to the moon and other planets, implied in him an 



Art. I.] DOCTRINE OF THE TRINITY RATIONAL. 71 

ability to comprehend the effects of this principle when once the 
thought had been started. Similar to this is the case of those 
truths, relative to the existence and nature of God, which reason 
teaches. Thus, it is an undisputed principle, that the framer of 
a machine, in the structure of which there are evidently design 
and adaptation to an end, must be an intelligent being. And 
perceiving the manifest design and adaptation in the construction 
of the universe, men may justly infer the intelligence of the Au- 
thor of it. Now, the relation between the doctrine that God is 
an intelligent Being and the principle that every machine mani- 
festing design and adaptation must have an intelligent being for 
its author, implies some analogy or similarity or connexion be- 
tween them, from which it results that as the principle is intel- 
ligible, the doctrine which flows from it will be so also, at least 
in some degree ; and that the same adaptation of the human fa^ 
culties and knowledge of related truths which led to the discove- 
ry of the doctrine, or which enables us to perceive evidences of 
its truth, also implies, at least in some degree, the ability to 
comprehend the truth discovered. From these considerations 
it necessarily follows, that we have reason to believe that those 
truths which are contained in a divine revelation and are also 
taught by reason, are in their nature less incomprehensible and 
less involved in mysterious relations, than those between which 
and the knowledge obtained by our natural faculties, there is no 
such analogy or connexion as could lead to their discovery, or 
could afford evidence of their truth after they are revealed. 
Hence, it follows that among the truths contained in a divine re- 
velation, the mode and relations of those which were taught by 
revelation alone [articuli puri] will probably be more mysteri- 
ous than of those, of which the light of nature affords us some 
knowledge. And hence it follows, in reference to the Deity, 
that as the mode and many of the relations of those truths rela- 
tive to the nature of the divine Being which are taught by rea- 
son, are absolutely incomprehensible, it may naturally be ex- 



72 THE TRINITY. [Art. I. 

pected that if any additional truths are revealed to us on this 
subject, their mode and relations would be still more mysteri- 
ous ; inasmuch as they would have no analogy or similarity to 
the knowledge which we possess. 

Finally ; in reference to those truths relative to the divine 
Being (such as omniscience, knowledge of future contingencies 
and the like) which are taught by reason, we find that those 
relations of them which were incomprehensible by the light of 
reason, are just as incomprehensible after the truths to which 
they refer have been also taught by revelation, as they were be- 
fore. But if it were the intention of God, that we should fully 
comprehend all the relations of the truths contained in his reve- 
lation, he would at least have perfected our knowledge of the 
relations of those truths which even reason had taught us to un- 
derstand. But this he has not done. Therefore it is not his 
intention, and we have no ground to expect, that our limited 
capacities should be able to comprehend the modes and circum- 
stances and relations of those truths which reason could not 
teach, and which are known only by revelation, any more than 
of those truths known without revelation ; but on the contrary, 
it is natural to expect, that their relations would be still more 
enveloped in mystery. 

Prop. 5. We can believe, and it is our duty to believe, those 
truths of revelation which are untaught by reason, as far 
as they are revealed, i. e. made comprehensible, but no far- 
ther ; for this is impossible, and the Scriptures do not re- 
quire it. 

It will be admitted, that almost every thing in which we be- 
lieve (taking the word in its popular latitude) is in some re- 
spect or other inexplicable. We believe that we exist (with- 
out requiring the famous argument of Des Cartes to convince 
us of the fact) ; yet there are a thousand things relative to the 
mode of our existence which we cannot understand. We be- 



Art I.] DOCTRINE OF THE TRINITY RATIONAL. 73 

lieve the existence of all the external objects of which we ob- 
tain a knowledge through the medium of our senses ; yet rela- 
tive to every one, it were easy to propose some interrogatory to 
which no man could give a satisfactory reply. We believe in 
all those relations of visible objects and of abstract truths, the 
evidence of which appears to the human mind satisfactory ; yet 
what reflecting mind does not know, that mystery envelopes all 
those particulars of our faith ? The chymist believes in all 
those beautiful affinities of his science, the existence of which ex- 
perience has taught him ; and the lover of natural philosophy, 
in general believes in all those properties of matter and laws of 
the material world, of which observation or credible testimony 
assures him ; but would he be entitled to the name of a philos- 
opher, who (with our present scanty knowledge) should pretend 
that he fully comprehended the mode of operation and the rela- 
tions of any one of these principles or laws ? We believe that 
God is uncreated ; but how any being could exist without hav- 
ing at some time or other began to exist, who can comprehend ? 
Some of the ancient philosophers who received not the revela- 
tion, have inculcated the omniscience of God in very pleasing 
and explicit terms. Seneca the moralist, in admonishing his 
fellow men not to believe that they had escaped punishment be- 
cause their crimes were concealed from the view of mortals, re- 
marks, " nam ille in cujus conspectu vivimus scit omnia, he in 
whose presence we live (i. e. God) knows all things." The 
same proposition is believed alike by Deist, by Unitarian, and by 
the disciple of that glorious Redeemer to whom his apostle said, 
" Lord, thou knowest all things, thou knowest that I love thee." 
But is not the mode of the divine omniscience equally incom- 
prehensible to all? Since, then, it is a fact that all men posi- 
tively do believe a thousand propositions, when they cannot 
comprehend the mode and relations of the truths asserted in 
them ; it necessarily follows that we can do it : which was the 
first point to be proved. 

10 



74 THE TRINITY. [Art. I. 



Again : as it will be admitted that we are under obligation 
to believe the whole of a revelation which has been proved di- 
vine, it follows that it is our duty to believe every part ; and 
consequently those parts also which contain truths or proposi- 
tions, the mode of which or many of the relations of which are 
incomprehensible to us : and this was the second point. 

Finally : to say that we believe in a proposition, when we 
have no idea of the truth intended to be affirmed in it, is an ab- 
surdity ; the thing is impossible, and cannot be a duty. By be- 
lief in a proposition, we mean the judgment of the mind that the 
idea affirmed by the terms of the proposition is true. Hence, to 
say that we believe in a proposition which we do not understand, 
is to say that we judge some particular idea to be true, but we 
do not know what idea. For we believe, either from evidence 
presented to our minds, or upon the testimony of one in whom 
we confide. We cannot believe in an unintelligible proposition, 
from its own evidence ; for the evidence of the truth of an idea 
must be found in its relations to other truths or principles which 
are more evident ; but if we do not even know what the idea 
in question is, much less can we know its relations. Hence it 
is impossible to believe in an unintelligible proposition, from its 
own evidence ; for evidence unknown to the mind can have no 
influence in producing belief of any kind. Nor is it possible 
to believe in an unintelligible proposition, on the testimony of 
any being whatever. For it is impossible, by the laws of our 
mental nature, to judge that an idea is true or not, unless we 
know what the idea is. If an unintelligible proposition were 
contained in a divine revelation, we might express the general 
judgment, that, as it is of divine origin, it contains a truth which 
it would convey to a being that could understand it, whatever 
that might be, for God cannot lie. But we could not believe 
that any particular idea is true, on the authority of such a pro- 
position, until we knew that it is contained in it. Hence it is 
evident that a belief in an unintelligible proposition, is a con- 



Art. I.j DOCTRINE OF THE TRINITY RATIONAL. 75 

tradiction in terms and impossible in the nature of things. And 
as God will not require what he has made it impossible for us 
to perform, and as he so formed the human mind, that we can- 
not believe what we cannot understand ; therefore it is not our 
duty to believe any unintelligible proposition : which was the 
last point to be proved. 

In reference to this proposition, it has been alleged that 
Trinitarians acknowledge their inability to comprehend the 
doctrine of the Trinity, and yet profess to believe it. This ob- 
jection also arises from want of precision, which may be charg- 
able perhaps as well to some of the orthodox as to their oppo- 
nents. But it is easily solved, the writer thinks, by an applica- 
tion of the preceding remarks. The point at issue is not wheth- 
er the few general ideas which the scriptures reveal, relative to 
the distinction in the Deity, are most closely connected with 
mystery, whether they are related to ideas which reason can- 
not discover and which God has not revealed ; for this is grant- 
ed, and it has been proved, in the first point of this proposition, 
that this is no bar to our believing those truths which are reveal- 
ed. But the question is, are those propositions relative to this 
subject, which Trinitarians profess to believe, unintelligible ? 
Those who differ from the Trinitarians, seem to confound those 
views of this doctrine which are revealed in Scripture and are 
intelligible, with the relations of these views or truths and their 
mode of subsistence, concerning which the holy volume is silent, 
and which are unintelligible. The former the Trinitarian un- 
derstands and believes; it is the latter which he cannot com- 
prehend, and these form no article of his creed, for they are 
not revealed. It has been evinced under the second proposi- 
tion, that the terms used by Trinitarians to convey the ideas 
they find in the Scriptures on this subject, are absolutely void 
of all contradiction. A few remarks only need be added, to show 
that they are intelligible. Let it be remembered, then, that 
belief (in its popular latitude) in a proposition, is the judgment 
of the mind that the particular idea predicated of the subject 



76 THE TRINITY. [Art. I. 

does belong to it. If that idea be a generic one, the belief does 
not regard its species, but only the generic idea which forms the 
predicate of the proposition. If the idea predicated be speci- 
fic, the judgment of the mind of course relates to the specific idea 
and to no other. Thus when any person believes the proposi- 
tion " God is omnipresent," he does not believe that he is om- 
nipresent in this or that particular mode. And when the Trin- 
itarian believes there is a distinction in the Godhead, he does 
not believe that it exists in this or that particular mode. Thus 
also in respect to the proposition " God is three in one respect, 
and one in another respect/' which the Trinitarian believes 
taught in Scripture, the terms are generic and abstract, they de- 
fine nothing relative to the specific nature of the things indicat- 
ed by them ; and our belief of these propositions can of course 
not be more specific, as it would be a belief of another proposi- 
tion. And surely no one will deny that we have a distinct idea 
and a full understanding of the general abstract term unity, (it 
is superfluous to add the word numerical, for, strictly speaking, 
there can be no other unity,) and of the general terms respect 
and reference, and of the general abstract term three. Conse- 
quently, we can fully understand these propositions ; and our 
belief in them amounts to this, that we believe them to be just- 
ly predicated of the divine Being : and hence of course they 
must be intelligible. 

It were an easy matter, by admitting such confusion and want 
of precision, as are sometimes manifested in treating of the Trin- 
ity, to involve some of those doctrines relative to God which are 
universally believed, in equal if not greater contradiction. To 
the Deist we might then propose such reasoning as this : " You 
admit that God is here present in this house, not a part of God, 
but every thing of which God consists. But if every thing of 
which God consists is now in this house, it cannot be out of it ; 
for it is impossible for the whole of the same thing to be at two 
different places at the same time, or it is impossible for the same 



Art. I.] DOCTRINE OF THE TRINITY RATIONAL. 77 



thing to be and not to be at the same time. Therefore, if eve- 
ry thing of which God consists, be now in this house, it cannot be 
out of it, i. e. it cannot be any where else, much less every 
where else, at the same time." But to this we should joint- 
ly reply, that our belief does not include the specific nature and 
mode of the divine omnipresence ; and as the objection rests on 
the supposition that it must be like the presence of men &tc. 
which is gratuitous, it falls to the ground. Yet precisely of 
this nature are some of the reasonings with which the Or- 
thodox are sometimes pressed, and there is not even an equal 
ground for it. To be placed on a perfect equality, the pro- 
position must stand thus : " God is present in this house in 
one respect, and at the same instant present in every other 
part of the universe in another respect." In this form it would 
not wear so much the aspect of contradiction, as in the form in 
which it is believed by all, Trinitarians and others ; and in this 
unobjectionable form, it is exactly analogous to the Trinitarian 
proposition, " God is one in one respect, and at the same time 
three in another respect." But even if the Trinitarian proposi- 
tion were stated thus, " God is one and three in the same res- 
pect at the same time," it would not be any more objectionable 
than the proposition, " the same one God (not a part of him) is 
now here present, and at the same time, in the same sense, pres- 
ent in every other place in the universe." For the ideas one 
and three are no more subversive of one another, than the ideas 
of the proposition, " it is possible for the whole of the same thing 
to be at two or a million different and remote places at the same 
time." If it be replied, that spirits have no relation to space ; 
this is a gratuitous assumption, and it is impossible for us to con- 
ceive of a spirit except as existing in some place or other. And 
if this principle may be assumed, w T e may with equal propriety 
assume another, that spirits have no relation to number ; although 
we cannot conceive of them except as one or more. And then, 
as God is a spirit, (the mode of his subsistence) the distinction 



78 THE TRINITY. [Art. I. 

in him has no relation to number ; and if no argument can be 
drawn from space against his omnipresence, then also none can 
be derived from number against the (personal) distinction in 
God. For there is no more contradiction between spirit and 
number, than between spirit and space ; and it is equally impos- 
sible, with our present constitution of mind, to think of spirits 
excepting as connected with space and number. From these 
considerations, we should learn the importance of precision, 
when speaking or thinking on the subject of the divine nature ; 
we should learn humility, from the manifest imbecility of the hu- 
man mind ; and should be wrapped up in adoration of that 
God whom none by searching can find out to perfection. 

Prop. 6. Doctrines which are above reason, could never be 
proved contrary to reason, even on the supposition that 
they were so. 

It is a position which is admitted by logicians, and cannot be 
denied by any person habituated to close thought, that be- 
fore we can establish the falsity or absurdity of a proposi- 
tion, we must understand not only the terms in which it is 
couched, but also those internal modes and relations of the 
subject and predicate, on which the supposed absurdity de- 
pends. Thus if we say, " a circle is a square," we imme- 
diately perceive the impossibility of its truth, because we are 
extremely familiar with those circumstances and relations (not 
all) of these figures on which the absurdity depends. But 
should we inquire of a person totally unacquainted with the prin- 
ciples of hydrostatics and ignorant of the fact in question, which 
of the two propositions is absurd, " that water will rise thirty 
two feet in a tube emptied of air, the one end being closed and 
the other open and inserted into a tub of water ; or that it will 
not ;" he would be at a loss to know which is the true proposi- 
tion, much more to prove either absurd or contrary to reason. 
It were easy to illustrate the truth of this proposition by copious 



Art. I.] DOCTRINE OF THE TRINITY RATIONAL. 79 



exemplification. Let a few instances suffice. Should we say- 
to a person unacquainted with optics, that the mind does not de- 
rive its perceptions of external objects of vision immediately 
from the objects themselves, but from the image of them form- 
ed on the retina of the eye, by the rays of light passing from the 
object through the pupil, and that the image is inverted ; he 
would be equally unable to prove it either accordant with rea- 
son or contrary to it. Or should we say to one ignorant of 
akoustics, that sound, for example in the explosion of a mus- 
ket, is not near the musket, but in the mind of him that hears 
it ; or that those unpleasant perceptions which are called dis- 
cords in music, are occasioned by the irregular and confused vi- 
brations of the air, striking the tympanum or drum of the ear ; 
he could neither prove the assertion true nor false, much less 
absurd. In the same manner, were I to assert that the modus 
operandi of the magnetic attraction would, if known, fully ex- 
plain the intrinsic nature and mode of operation of the attraction 
of gravitation ; it would be as impossible for any man to prove 
the proposition false, as for me to prove it true. But, should 
God reveal that proposition to us, it would not appear con- 
tradictory to us, nor could we prove it so : and the reason is, 
because we are ignorant of the intrinsic nature and mode of op- 
eration of both, on which its contradiction would depend. From 
all this it is evident, that before we can prove a proposition false 
or absurd, we must be able to understand not only the terms of 
the proposition, (for these are understood in all the above ex- 
amples,) but also those relations and the intrinsic nature of the 
subject and predicate on which the supposed absurdity would de- 
pend. And consequently, as these are wholly unknow in the 
Trinitarian propositions, those propositions can never be proved 
contrary to reason, even if they were so. 



80 THE TRINITY. [Art. I. 



Prop. 7. But we know, that doctrines of a divine revelation 
the mode and relations of which are totally incomprehensible, 
i. e. those commonly said to be above reason, cannot possi- 
bly be contrary to reason. 

It will be admitted, that God is not man that he should lie. 
Hence when a revelation has been proved to be of divine ori- 
gin, we know that all the doctrines taught in it are true ; and 
consequently, those also the mode and relations of which are to- 
tally incomprehensible. 

And it will be granted, that all the comprehensible relations 
of revealed doctrines, are perfectly accordant with those princi- 
ples and propositions which the constitution of our mental nature 
compels us to believe, and which we call truths, i. e. accordant with 
our reason. Hence, as no evidence to the contrary can be pro- 
duced, we are authorized to believe, that the intrinsic nature and 
those relations of a revealed truth, which are incomprehensible to 
us, that is, those which are said to be above reason, must also 
be accordant with the legitimate dictates of our mental constitu- 
tion, i. e. with our reason. 

Moreover, it will be admitted that truth must ever be con- 
sistent with itself. Hence, if some of the relations of a divine 
truth were contrary to our reason, all the relations of that truth 
must be so : and vice versa, if some of the relations of a divine 
truth accord with our reason, the other relations of that truth must 
also do so. But it must be admitted, that the comprehensible 
relations of those revealed truths, the mode and some of the re- 
lations of which are incomprehensible, accord perfectly with the 
dictates of our reason ; hence it follows that the others must 
necessarily do so also, or they would contradict themselves. 

Finally : this proposition may also be proved by a reductio 
ad absurdum. It is admitted that the dictates of reason are 
those propositions which the mental constitution of all men 
compels them to believe, that we are compelled to regard these 



Alt. I.J IMPORTANCE OF LOVING AND SERVING GOD. 81 



as truths and their opposite as falsehoods. Now, if we suppose 
that some of the unrevealed relations of a divine truth are con- 
trary to these propositions, it follows that we are compelled by 
our mental nature to believe them falsehoods ; or if we sup- 
pose that those relations of the truth in question which are 
contrary to our reason, are true, it follows, that the others which 
accord with our mental structure, are false, and consequently 
that God so formed our mental nature that we are compelled 
to believe a lie ; which is absurd : therefore, we know that 
those relations of a revealed truth w r hich are incomprehensible to 
reason, cannot be contrary to reason. 

But whilst we thus commend this article of our creed as 
reasonable, let it not be forgotten that there are some practical 
aspects of the subject, which come home to the heart and in- 
volve the interests of every rational creature, and to which it 
is equally the dictate of reason that man should attend. Al- 
though we pursue our pilgrimage dependent on the power and 
subject to the laws of a God, whom our eyes see not and whom 
our hands cannot touch ; we know enough to convince us that 
happiness cannot be found in the violation of his law, that we 
are the creatures of his power, who depend on him for every 
breath, and whom he could at any moment crush into atoms 
or banish from existence. Into the presence of this God, our 
judge, we are hastening as fast as the wheels of time can bear 
us ; and although some men, in health and prosperity, may neg- 
lect God and enjoy the pleasures of sin for a season ; yet when 
death begins his havoc on their frame, and heart and flesh fail 
them, be assured, reader, nothing in heaven or on earth or un- 
der the earth, can comfort those who are destitute of the favour 
of that God, an interest in that Saviour, who is the strength of 
our heart and our portion forever. No arithmetic can calcu- 
late the value of his smiles, or the horrors of his frown. They 
who obey and worship him, enjoy the favour not of an earthly 
friend, nor even of an earthly king, but of him who is 
11 



82 DIVINE DECREES AND PROVIDENCE. [Alt. I. 



the King of kings and Lord of lords ; whose legions are 
the armies of heaven, whose subjects are the inhabitants of 
thousands of worlds : whose dominion like his nature has no 
bounds and whose commands are borne with the rapidity of 
lightning, by the swift-winged messengers of his will to the 
utmost regions of his empire. They enjoy the protection of 
him, whose favour can fill its subject with unspeakable delight 
in this world, and pursue its object with ecstasies of joy in the 
successive stages of existence through eternity : or whose frown 
can pierce the heart of the rebellious, perverse sinner, with 
pangs of torment here, and bear down his hapless soul by the 
weight of his wrath in the blackness of darkness forever. They 
shall enjoy his approbation and be blessed by him, whose smile 
can animate the whole creation, and thrill the breast of every 
living creature with rapturous delight ; whose frown can en- 
velope the universe in darkness and blast every living thing with 
misery, despair and death ! This glorious God promises his 
blessings to all who love him, and humbly receive the revela- 
tion of his nature and will — promises to support and protect them 
in the regions of the dead, to introduce them into the abodes 
of the blessed, into his immediate presence, to the enjoyment 
of all those ineffable delights which he can bestow ! How 
glorious is the portion of those who serve the Lord of hosts ; 
but ah, how awful, how fearful the lot of impenitent sinners, who 
fall into the hands of the living God ! 

Decrees and Providence of God. 

The most prominent aspects of this important subject may 
be embraced in the following propositions : 

I. What is the design of the divine providence or govern- 
ment ? 

II. What plan or decrees did God form to accomplish this 
design ? 



Art. I.] DIVINE DECREES AND PROVIDENCE. 83 



III. Has God really introduced into this plan any moral 
agent, i. e. any other efficient cause beside himself? 

IV. Is sin really contrary to the divine will and to be attrib- 
uted to these moral agents, or is God its author ? 

V. Do the purposes and providence of God extend to all 
things ? 

VI. Are the decrees of God relative to the future destiny of 
men formed in view of the voluntary conduct of each, and ac- 
cording to it ? 

We premise, that by the decrees of God are meant the eter- 
nal and unchangeable determinations or intentions of the divine 
mind, either to cause or to permit every thing that actually 
comes to pass. And by divine providence is intended the en- 
tire agency of God in preserving and governing the universe to 
the accomplishment of his design. 

I. What is the design of the divine government and provi- 
dence 1 

It is not difficult to infer the design of human governments 
from the character and tendency of their laws. Their general 
object, as it is happily expressed in the magna charta of Amer- 
ican Independence, is the " protection of the governed in the 
enjoyment of their unalienable rights, Life, Liberty and the pur- 
suit of happiness." In regard to some governments, an addi- 
tional aim is to secure peculiar privileges to certain classes or 
ranks of subjects, or to the king or emperor himself. But that 
government is deemed the most perfect, whose constitution and 
laws contemplate in an equal degree, the highest happiness of 
all living under their influence. 

The tendency of the principles and laws of the divine gov- 
ernment is equally perceptible, and no reason can be assigned, 
why the inference from the tendency of a law to the design of 
the lawgiver, should not be as correct in the one case as in the 



84 DIVINE DECREES AND PROVIDENCE. [Art. I. 

other. If it be a defect in a human legislator to enact laws, 
that tend to counteract the design at which he aimed ; may we 
not safely ascribe exemption from this imperfection to the in- 
finite Jehovah himself, and admit that the obvious tendency 
of his laws is a safe index of the design, for which they were 
enacted ? But it is admitted even by infidels, that the dispo- 
sitions and actions commanded in the sacred volume, are calcu- 
lated to promote the highest happiness of men ; and that the 
annexed sanctions tend to elicit obedience. It follows, then, 
that so far as man is concerned, the object of the divine govern- 
ment is to promote his happiness ; as the scriptures also abun- 
dantly teach. 1 

Whether, as is the case with some human rulers, the divine 
Legislator had also an ulterior design in regard to himself, has 
been disputed. It is difficult to perceive, what object truly 
terminating in himself, the independent, self-sufficient Jehovah 
could have in the government of men. Elevated above every 
creature, he is independent of them for happiness ; and infinite 
in felicity, the tide of his joys rolls on uninterrupted by human 
weal or woe. Would we stigmatize as ignoble the earthly 
monarch, the ultimate aim of whose government was not the 
welfare of his subjects, but his personal aggrandizement, and 
who, if need be, would sacrifice the former to the latter ; how 
then can we transfer the grovelling conception to that ex- 
alted being in whom all perfections meet ! 

Nevertheless, the benevolent and patriotic governor is re- 
garded as entitled to our praise though he sought it not, yea the 
more entitled to it, because its attainment was not the motive 



1 1 John 4: 8. God is love. John 3: 17. For God sent his Son 
into the world, not to condemn the world, but that the world through 
him might he saved. Psalm 145: 9. The Lord is good to all : and 
his tender mercies are over all his works. Psalm 17: 1. The Lord 
reigneth, let the earth rejoice : let the multitude of the isles be glad 
thereof. 



Art. I.] DESIGN OF CREATION AND PROVIDENCE- 85 



The agency of God in regard to all things in the universe, 
of his conduct. Thus is the ruler of the universe, the great 
King of kings entitled to our warmest affections and supreme 
adoration, on account of the transcendent glories of his char- 
acter ; and our obligation to glorify him is the greater, because 
the manifestations of his goodness and mercy were made to con- 
fer happiness on the creature. He desires, that we should 
glorify him, (that is, love, adore and imitate his glorious perfec- 
tions,) in order that we may be happy ; but does not make us 
happy in order that he may obtain praise. 

Still, as the rational creatures of God can be truly happy 
only in proportion as they know, love and adore the perfections 
of his nature, that is, as they glorify him ; the promotion of his 
own glory may justly be regarded as one of the designs of his 
government, although it is not the ultimate one. The glory of 
God, and the supreme good of his creatures, are inseparably 
united. In bestowing holiness and happiness on men and angels, 
his own glory is of course promoted, and in promoting his own 
glory, he necessarily confers happiness on his creatures. 1 

II. What plan and purposes did God form for the accom- 
plishment of this end. 

As the scriptures no where present a detail of the divine 
plan and decrees, the safest method of ascertaining them is that 
of a posterior investigation into the acts which God has per- 
formed, and which, from the predictions of the sacred volume, 
we know he will yet do. For it is admitted by all that what 
he does in time, he eternally intended or purposed to do ; and 
the aggregate of his purposes or intentions constitutes his plan. 

1 1 Cor. 10: 31. Whether therefore ye eat, or drink, or what- 
soever ye do, do all to the glory of God. Rev. 4: 11. Thou art 
worthy, O Lord, to receive glory and honour and power : for thou 
hast created all things, and for thy pleasure they are and were creat- 
ed. 



86 DIVINE DECREES AND PROVIDENCE. [Art. I. 

We know, that the objects of physical nature he actually 
does (and therefore eternally intended or purposed to) cause to 
continue in existence, and, with few exceptions (miracles,) to 
act in that uniform manner misnamed by men laws of nature, 
but properly styled modes of divine agency. Every motion 
or action of any object in inanimate nature, which was not pro- 
duced by the voluntary effort of a moral agent, is the direct 
work of God, and therefore the result of his intention or purpose. 
If some moral agent caused the action of the physical object, 
the effect was owing not primarily to the laws of that object, 
(the agency of God,) but to its having been acted on; and the 
result must be attributed to the agent, who exerted this influ- 
ence. If my house is consumed by lightning, it is a direct vis- 
itation of God himself; but if the club of a highwayman pros- 
trates me on the ground, God indeed permits, but it is the robber, 
a moral agent, who in the judgment of all men, is the efficient 
cause of the crime. It was Joseph's brethren who sold him 
into Egypt, but God caused the famine in the land. 

The actions of irrational creatures he regulates by periodi- 
cal appetites, by instincts and some traces of intellect, not 
amounting to responsibility. 

The voluntary actions of his rational creature man, occur in 
a different manner. God could not consistently determine him- 
self to become the efficient cause of these actions. But having 
resolved to create a number of moral agents, he determines in- 
deed, efficiently every thing relating to the structure of their 
physical and intellectual nature, and the circumstances of their 
situation. Their voluntary actions, however, he influences on- 
ly by his word, his Spirit and his providence. By these means 
he co-operates in the production of those holy actions, which in 
view of these motives, his creatures perform. And those evil 
deeds, which he does not restrain, he permits them to accom- 
plish on account of the good, which could not otherwise have 
been effected. 



Alt. I.] PLAN OF THE DIVINE GOVERNMENT. 87 



is thus of a twofold nature, either that of efficient causation, or of 
permission ; and his decrees or intentions contemplating it, must 
necessarily correspond to the acts. 1 The decrees ( inteyitions ) 
of efficient causation embrace all those acts, of which God is 
the efficient cause, such as the revolution of the heavenly bod- 
ies, rain, sunshine, the physical causes of epidemic disease, in 
short, all the operations of physical nature, all the positive in- 
fluence which he exerts in the kingdom of grace, and every 
thing in regard to man, which does not belong to his moral agen- 
cy. The decrees, (intentions) of permission are the divine dis- 
position or purpose in regard to all those voluntary actions, good 
or bad, which his rational creatures perform, in the exercise of 
that power of choice which he bestowed upon them. To the 
production of the good actions, God contributes by his word, his 
Spirit and providence ; but even of these he is not the efficient 
cause. Much less is he the efficient cause of those sinful acts, 
which his creatures perpetrate in violation of the law he had 
given them. With infinite accuracy he foresaw how his creatures 
would act in every supposable case. Such of their sinful ac- 
tions, as could be made to subserve his great plan, he permits 
and overrules for good ; whilst he prevents others in various 
ways, not infringing the freedom of his creatures. God had 
decreed (intended) from eternity to permit Joseph's brethren 
to sell him to Egypt, because he would overrule their wicked 
deed to the exaltation of his family. It was part of his " de- 
terminate counsel" (intention or decree) to permit the Jews 
" with wicked hands to crucify and slay the Saviour," because 
he could thus accomplish his purpose of making an atonement 
for the sins of men. But Peter expressly tells us, that the con- 
duct of the Jews was not the result of God's decree, but that 



3 The writer would here recommend, especially to theological 
students, some excellent and able remarks on the divine agency in hu- 
man actions appended to Rev. Dr. Ely's Synopsis of Did, Theology. 



88 DIVINE DECREES AND PROVIDENCE. [Art. T. 



God had a " foreknowledge" that they would do it ; and find- 
ing that he could elicit good from the evil, it was agreeable to 
his counsel to permit it. Hence they did it with " wicked" 
hands ; for if God had himself produced the event by (a de- 
cree or intention of) efficient causation, how could the act be 
attributed to them, or the guilt be called theirs ? 

The prominent features of the divine plan may, therefore, 
be reduced to these : He intended or purposed, 

a) To create the physical world and cause it to act with 
few exceptions (miracles), in a uniform way, that is, according 
to fixed laws. 

b) To create the human family, to endow them with the 
powers of moral agency, to preserve these powers to them, though 
they should abuse them, and to place them in Eden on proba- 
tion. 

c) Foreseeing their fall, to provide a Saviour, and publish 
a new plan of salvation. 

d) To communicate a revelation of this plan in due time to 
a portion of the human family, and to employ the instrumentali- 
ty of men in its subsequent extension over the earth. 

e) To appoint a day of judgment on which he will judge 
the quick and dead, and a time of retribution in which he will 
execute the sanctions of the law on all the subjects of his mor- 
al government. 

The grand and ultimate design of God's government, like 
that of all good human administrations, must have been not the 
prosperity of A, B and C, as individuals (a part, yea a minority 
of the whole) ; but the highest happiness of the entire mass 
of subjects embraced in it. This w 7 as to be accomplished by 
the exhibition of the glorious attributes of Jehovah, embodied 
in the legal enactments and executive administration of a per- 
fect moral government. By the above plan this noble design 
is fully accomplished, whether men will hear the divine pre- 
cepts, or forbear. The unfailing infliction of punishment, mi- 



Art. I.] ARE THERE MORAL AGENTS IN THE WORLD? 89 

nutely graduated to the guilt, exerts as certain an influence in 
deterring others from transgression, as does the hope of reward. 
It therefore tends as certainly to prevent vice, and to promote 
happiness in the individual himself, and in the moral govern- 
ment at large. The culprit, who atones for his crimes on the 
gallows, frustrates the design of the lawgiver only as far as his 
own happiness is concerned ; but the arm of a just and efficient 
government, overrules his crimes for the good of the whole com- 
munity, by holding him up in the convulsive agonies of death 
as a beacon to deter others from transgression. Thus one of 
the essential glories of a good government is exhibited even in 
the punishment of sinners. 

III. But has God really introduced into this plan any moral 
agents, that is, any beings who are the efficient 1 cause of their 
own actions, who possess the power of choice and voluntary 
agency 1 

That there are many creatures in the universe, possessing 
different properties from those of mere inanimate matter, will 
not be denied. Who would contend that men and angels, for 
example, are endowed with no other laws of existence, and powers 
of action, than those of blocks or stones ? But there are many 
points of difference between objects all of which are confessedly 
void of intelligent or voluntary agency. The mere fact, 
of different and even of higher properties, does therefore not de- 
cide the point. The question is whether there are any crea- 
tures known to us, possessing such properties as justly entitle 
them to be considered the efficient causes of their own actions, 
beings endowed with the power of choice and voluntary agency. 
That there are such, and especially that we are ourselves 

1 By efficient cause (among creatures) is meant the agent who vol- 
untarily and designedly produced the combination of circumstances or 
second causes, which was adequate to the production of the effect, 
and actually did produce it. 
12 



90 ARE THERE MORAL AGENTS IN THE WORLD ? [Art. I. 



possessed of this character, is a point incontestibly proved both 
by reason and scripture. 

This is evident, a) from the testimony of our own con- 
sciousness. We have just the same kind and the same degree 
of evidence, that we exercise acts of free choice, as we have 
for our exercise of recollections, judgments, conceptions, or 
feelings. Nor can any one really doubt his free agency any 
more than his existence. As our ideas of these acts of choice 
are derived from the same source as those of our other mental 
acts, it is probable that all men agree in practice, though not in 
theory, as to their exact nature. And, what is most important, 
no one finds any difficulty in distinguishing acts of choice from 
those of necessity. Does any man censure himself for the 
naturally tardy circulation of his blood, or defective secretion 
of bile in his liver, or for his not possessing the intellect of a 
Leibnitz, a Newton or a Mosheim ? But for the neglect or 
abuse of the faculties which he does possess, for the voluntary 
transgression of the laws of his God, who does not feel responsi- 
ble ? Can any man therefore doubt, even on the ground of 
his own consciousness, that he is the originator of his own vo- 
litions, the efficient cause of that exertion of his mental and bod- 
ily power, which eventuates in what are denominated his free 
actions ? It is impossible ! The entire structure of human 
government is based upon the supposition of our being free 
agents ; and the experience of mankind throughout six thou- 
sand years, has invariably confirmed the truth of the belief. 

b) But certainly God himself, who penetrates with omniscient 
eye the most intricate of his works, knows whether he endowed 
man with the powers of free choice and voluntary action ; and 
as a God of truth, will not mock us by calling on us to exer- 
cise powers, which we do not possess. Hear then the lan- 
guage of Jehovah : " See, I have set before thee this day life 
and good, and death and evil." " I call heaven and earth to 
record this day against you, that I have set before you life and 



Art. I.] DIVINE DECREES AND PROVIDENCE. 91 



death, blessing and cursing ; therefore choose life, that both 
thou and thy seed may live." 1 " Choose you this day whom 
you will serve, the God of your forefathers or of the Amorites." 2 
And thus, throughout the whole scriptures, is man addressed 
as a free, a moral agent, c) The same truth is evident also 
from the fact, that man not only can, but does resist and trans- 
gress the will, Spirit and grace of God. 3 It is evident also, d) 
from the fact that God punishes with eternal damnation those, 
who perseveringly resist and transgress his will ; whilst he for 
Christ's sake bestows endless life on all, who choose the paths of 
holiness and truth. 4 

Thus we not only have the testimony of God himself, that 
we are free agents, the originators of our own volitions ; but the 
omniscient God makes this fact the basis of his moral govern- 
ment over us in this world, and tells us that he will throughout 
eternity reward or punish us as the authors of our own ac- 
tions. Can it be, then, that there is no other efficient cause 
in the universe but God, no other will which can originate ac- 
tions contrary to his will ? that the will of God, that is, God 
himself, is the author of those acts, for which he consigns my- 
riads of his creatures to eternal perdition ? 

IV. Is sin really contrary to the will of God, and ivas it 
originated by these moral agents, or is God its author 1 

The sincere and unsophisticated believer will perhaps be 
shocked at such a question. Can that, he will say, be agreea- 

i Deut. 30: 15. 19. 2 Joshua 24: 15. 

3 Matth.23: 37. O Jerusalem, Jerusalem, thou that killest the 
prophets and stonest them that are sent unto thee, how often would I 
have gathered thy children together, as a hen gathereth her chickens 
under her wings, and ye would not. Acts 7: 51. Ye stiflnecked and 
uncircumcised in heart and ears, ye do always resist the Holy Ghost, 
(that is God,) as your fathers did, so do ye. 

4 2 Cor. 5: 10. For we must all appear before the judgment 
seat of Christ ; that every one may receive the things done in his 
body, according to that he hath done, whether it be good or bad. 



92 IS GOD THE AUTHOR OF SIN? [Art. I. 



ble to the will of God, which God so solemnly forbids, which his 
holy word denounces in the most emphatic manner, and which he 
will punish in the world of retribution with everlasting torments ? 
We suppose not. Yet are there some who represent all things 
not only as agreeable to the divine will but as unavoidably result- 
ing from it. That God as a holy being must necessarily hate 
sin, is incontrovertible. How then can he consistently be the 
cause of that, w r hose existence he hates ? The attempt which 
has been essayed by men of deservedly illustrious name to ob- 
viate the difficulty by stating, that God caused men to sin free- 
ly, seems, unsatisfactory ; for no other acts of man can be either 
sinful or the reverse, except those which they perform freely ; 
but the very circumstance of their resulting from the free voli- 
tion of man, constitutes man their efficient cause, and by neces- 
sary negation, proves that, if that cause be man, it cannot be God. 
Again, the supposition that God created precisely those indi- 
viduals of whom he foreknew, that they would freely commit 
these very crimes although its impossibility cannot perhaps be 
proved, is not consistent with the character of God; because it 
makes sinful actions, as such, the direct object of his ultimate 
choice. It represents God, the lawgiver, as performing an act 
of efficient causation in order to produce the transgression of his 
own law. It is difficult to conceive, what more would be re- 
quisite to constitute him the author of sin. 

The scriptures explicitly teach, that God does not even 
tempt 1 men to sin, much less efficiently cause them to transgress ; 
yea that he is of purer eyes than to behold evil, that he cannot 
look on iniquity. 2 

1 James 1: 14. Let no man say when he is tempted, I am tempt- 
ed of God ; for God cannot be tempted with evil, neither tempteth he 
any man. 

2 Thou (O Lord) art of purer eyes than to behold evil, and canst 
not look on iniquity. Numb. 23: 19. God is not a man that he should 



Art. I.] IS GOD THE AUTHOR OE SIN ? 93 

That God, however, did not prevent, that is, permitted the 
introduction of sin into the world, is certain. And as he did 
permit it in time, he doubtless intended (purposed) to do so in 
eternity. God certainly could have prevented this calamity 
either by infringing the moral agency of his rebellious creatures 
or by not calling them into being. The question then presses 
itself upon the mind, what were the reasons, which induced in- 
finite wisdom to permit the introduction of evil into the world ? 
a) Numberless reasons may lie open to the divine mind, of which 
we worms of the dust are ignorant. Incalculable good may re- 
sult to thousands of worlds unknown to us from this exemplifi- 
cation of the evils of rebellion against God ; whilst no injustice 
is done to the moral agent man, by holding him responsible for 
his own free acts ; and whilst even to the human family itself, 
the occurrence of sin is made the occasion of greater displays 
of divine benevolence and glory, than would have occurred with- 
out it. So that the aggregate even of human happiness, taking 
the future with the present world, is by the overruling providence 
of God augmented by the permission of sin. 

b) It seems evident, that God could not have created man 
a free, responsible agent, without the ability to use that freedom, 
that is, either to transgress or obey the divine will. Exemption 
from those temptations which surround him, would not have uni- 
versally prevented it ; as is seen in the fallen angels. So that God 
must either permit man to have the ability to sin, or destroy his 
moral agency. But infinite wisdom regarded it as preferable, that 
man should be a moral, responsible agent, and therefore did not 
prevent the exercise of his voluntary powers, c) As to the 
physical evils of the world, we would remark that the number 
of those which are unavoidable is so very small, that it is far 

lie. Psalm 145: 17. The Lord is righteous in all his ways, and holy 
in all his works. Job 34: 10. Far be it from God that he should do 
wickedness, and from the Almighty that he should commit iniquity. 



94 DIVINE DECREES AND PROVIDENCE. [Art. I. 



outweighed by those enjoyments of which they seem to be 
mere incidents. These evils are moreover disciplinarian, are de- 
signed as the means of greater good. Our liability to the in- 
roads of disease, is intended as a constant memento to admon- 
ish us to prepare for death. It tends to prevent too deep an 
immersion in the pursuits of life, to wean us gradually from its 
enjoyments, and make us more willing to exchange the present 
for a better world. How many souls will at the great day, re- 
joice before the throne of God, who came out of "great tribu- 
lation ;" who whilst they washed their robes in the blood of the 
Lamb, poured out their own hearts' blood for the testimony of 
Jesus ? Let, then, the sons and daughters of affliction not en- 
vy the lot of the prosperous, nor regard themselves as excluded 
from the tender mercies of God ; but, in the spirit of faith, let 
them exclaim : 

All, great Creator, all are thine ; 

All feel thy providential care ; 

And through each varying scene of life, 

Alike thy constant pity share. 

And whether grief oppress the heart, 
Or whether joy elate the breast ; 
Or life still keep its little course, 
Or death invite the heart to rest: 

All are thy messengers, and all 
Thy sacred pleasure, Lord, obey ; 
And all are training man to dwell 
Nearer to bliss and nearer thee. 

V. Do the purposes and providence of God extend to all 
things 1 

The purposes or intentions of God, let it be recollected, are 
of two kinds ; either causative, which refer to his own intended 
actions ; or permissive, relating to those actions which he fore- 



Art. I.] UNIVERSALITY OF THE DIVINE PROVIDENCE. 95 



sees that his creatures will perform, and which he resolves not 
to prevent. It appears obvious, that God as an infinitely per- 
fect being must have a definite purpose or intention in regard to 
all the actions which he himself will or will not perform, and also 
in regard to all the actions of his rational creatures, whether he 
will or will not permit them. But the actions of God and those 
of his creatures, embrace all the phenomena which occur in 
the universe ; therefore it follows, that the purposes or intentions 
of God either causative or permissive do extend to all things. 

But what God thus intended in eternity he actually executes 
in time. Therefore, as by the providence of God is meant the 
execution of his eternal purposes or intentions, it evidently follows 
that the divine providence also extends to all things. 

The doctrine of our proposition is moreover inculcated by 
the sacred volume in a variety of ways. The scriptures teach 
it in explicit terms, 1 they narrate a multitude of examples ex- 
hibiting evident marks even of special providential interference. 2 

1 Matt. p*: 25 — 33. Therefore 1 say unto you, take no thought for 
your life, what ye shall eat or what ye shall drink ; nor yet for your 
body, what ye shall put on. Is not the life more than meat and the body 
than raiment? Behold the fowls of the air, for they sow not, neither 
do they reap, nor gather into barns : yet your heavenly father feedeth 
them. Are ye not much better than they ? Moreover, which of you 
can by his anxiety, add one cubit to his life (that is to the journey of 
his life) ? And why take ye thought for raiment ? Consider the lilies 
of the field, how they grow ; they toil not, neither do they spin. And 
yet I say unto you, that even Solomon, in all his glory, was not array- 
ed like one of these. Wherefore if God so clothe the grass of the field 
which to day is, and tomorrow is cast into the oven, will he not much 
more clothe you, O ye of little faith ? — But seek ye first the kingdom of 
God and his righteousness ; and all these things shall be added unto you. 
Matt. 10: 29. 30. 31. Are not two sparrows sold for a farthing ? And 
one of them shall not fall to the ground without your Father. But 
the very hairs of your head are all numbered. Fear ye not, therefore, 
ye are of more value than many sparrows. Acts 17: 26. 27. 28. In (by) 
him we Jive and move and have our being. 

2 Such as in the case of Joseph. Gen. 30: &c. The delivery of the 
apostles from prison, Acts 5: 19 — 25. 



96 DIVINE DECREES AND PROVIDENCE. [Art. I 

They represent the issues of all things both prosperous and ad- 
verse as under the control of God. 1 And they inculcate the 
propriety of prayer to God for his providential protection, guid- 
ance and blessing, 2 a procedure altogether nugatory if our heav- 
enly Father did not govern the universe with a view to the moral 
benefit of his rational creatures, and if the character of his agen- 
cy were not, in every instance, determined on in view of the 
foreseen situation and conduct of his creatures. 

It has been objected by Socinians and some Arminians, 
that God cannot possibly foreknow, and therefore not specifical- 
ly embrace in his plans and intentions the free actions of men. 
The error of this opinion is clearly established by the copious 
texts adduced in the margin, proving the absolute universality 
of his providence, and by the numerous prophecies explicitly 
predicting the free actions of men. Nor does there seem to be 
much force in the philosophical objection, that we cannot con- 
ceive how free actions can possibly be foreknown, as they are con- 
tingent in their nature. Because our inability to comprehend the 
mode of the divine foreknowledge of these actions, is no proof a- 
gainst its reality, much less against its possibility. Moreover, this 
opinion involves the denial of the divine omniscience, and implies 
the absurd position, that the Deity, like his creature man, is dai- 
ly growing in knowledge. 

1 Gen. 50: 20. But as for you, ye thought evil against ine : but God 
meant it unto good, to bring to pass, as it is this day to save much 
people alive. Amos 3: 6. Shall there be any evil (calamity) in the ci- 
ty and the Lord hath not done it ? Except the Lord build the house, 
they labour in vain that build : except the Lord keep the city, the 
watchman waketh but in vain. Psalm 127: 1. Dan. 2:21. Isaiah 10: 
5—12. Luke 1: 51. 52. 

2 Psalm 145: 18. The Lord is nigh unto all that call upon him in 
truth (sincerity). John 9: 31. If any man be a worshipper of God, 
and doth his will, him he heareth. 



Art. I.J PREDESTINATION AND ELECTION. 97 



VI. Are the decrees of God relative to the future destiny 
of men, formed in view of the voluntary conduct of each, and 
according to it 1 

The affirmative of this proposition seems clearly evident 
both from reason and scripture, and was eventually held by 
Luther, Melancthon and all their immediate earliest coadjutors. 
That this statement of Luther's opinions is correct may be clear- 
ly seen not only from numerous passages of his works, but even 
from the XII article of the Augsburg confession, which he had 
reviewed and sanctioned, and in which the cognate opinion of 
those is condemned who maintain, that no believer can fall from 
a state of grace. For such is the connexion of the cardinal 
points of the theological system, that the advocates of this doc- 
trine cannot believe that repentance and faith, are the effects of 
election, but must rather regard them as conditions of it. The wri- 
ter however feels constrained to say that neither Luther nor his 
earliest adherents, had receded far enough from the Augustin- 
ian error to be entirely consistent in their theological phraseolo- 
gy. The illustrious Calvin and his supralapsarian followers af- 
terwards maintained the unconditionality not only of election 
but even of reprobation. This opinion has, however, long since 
been abandoned by the great body of the Reformed church in 
Continental Europe, who have adopted the Lutheran view. 
The principal Congregational divines of New England are also 
unwillino- to term these decrees of God unconditional or abso- 
lute, however they may differ as to the circumstances which in 
the divine mind led to their adoption. 

a) That the decrees of God relative to the future destiny of 
men, were formed in view, that is, with a full knowledge of the 
conduct of men,incontrovertibly flows from the absolute omnis- 
cience of God. For, as God knows all things, he cannot be 
ignorant of the precise circumstances of every individual, at any 

13 . 



98 DIVINE DECREES AND PROVIDENCE. [Art. I. 



moment of his existence. But of this his essential omniscience, 
he could not divest himself when he formed his purposes or in- 
tentions ; those purposes, therefore, were adopted in view of 
this knowledge. Indeed, it would be the height of absurdity 
to imagine, that he, to whom all things are naked and open, 
would, when forming a purpose relative to any individual, vol- 
untarily close his eyes on the situation and conduct of the moral 
agent contemplated by his decrees ! 

Whether God, who in the act of forming such a purpose, 
certainly possessed, perfect knowledge of the situation and con- 
duct of the individuals to whom it referred, did determine nev- 
ertheless to treat them irrespectively of their conduct, seems 
identical with the question, whether he resolved to deal with 
them as with moral agents or not. For 

b) The very nature of a moral government requires, that 
sanctions be attached to the law given to regulate the conduct 
of its subjects. And by the attachment of sanctions to a law, is 
meant that the moral governor will bestow blessings and inflict 
punishment on his subjects according as they obey or transgress 
the given law, and actually because of such obedience or trans- 
gression. Now it is admitted, that man is a moral agent, that 
God is his ruler and has placed him under a moral government 
which, though modified by the gospel, is a moral government 
still. Hence it follows, that God must treat him as a moral 
agent, must reward or punish him according to his conduct in 
reference to the law under which he was placed. To suppose 
a moral government, in which rewards and punishments were 
held up as motives to obedience, without the design of execut- 
ing the sanctions thus solemnly published, is to suppose a gov- 
ernment based on ulterior deception ; which would be unworthy 
of God, and merit the appellation not of a moral, but of an im- 
moral government. It is evident^ then, from the nature of a 
moral government, that God ought to apportion rewards and 
punishments to his subjects, according as they accept or reject 



Art. I.] DOCTRINE OF ELECTION. 99 

the terms of salvation offered them. But what God ought to 
do, he invariably will do : therefore he will administer future 
retribution according to the voluntary conduct of his moral sub- 
jects. Moreover what God certainly will do in time, he in eter- 
nity intended or purposed to do ; and these intentions are his 
decrees. Therefore God from eternity decreed to distribute 
future happiness or misery according to the voluntary conduct 
of each individual. 

c) The same truth is also clearly reflected from the pages 
of the sacred volume. It will be admitted, that the manner in 
which God actually and certainly will distribute happiness and 
misery in the future world, is the precise mode which he eter- 
nally intended or purposed to pursue. If, then, it can be made 
apparent, that the Judge of the universe certainly will reward 
men acccording to their works, it will follow, that he eternally 
designed, purposed, decreed to do so. But the sacred volume 
does most explicitly declare that God will " render unto every man 
according to his works," that " every one shall receive the 
things done in his body" and that " what a man soweth, that 
shall he also reap. 1 " Therefore, as it is certain, that God will 
in the world to come, treat men according to their voluntary ac- 

1 I saw the dead small and great stand before God ; and the books 
were opened, and another book was opened which was the book of 
life, and the dead were judged out of those things which were written 
in the books according to their tvorks. 2 Cor. 5: 10. We must all ap- 
pear before the judgment seat of Christ ; that every one may receive 
the things done in his body, according to that he hath done, whether it be 
good or bad. Matt. 16: 27. The son of man shall come in his glory, 
with his angels, and then shall he reward every man according to his 
works. Isaiah 3: 10. 11. Say ye to the righteous that it shall be well with 
them, for they shall eat the fruit of their doings. Wo unto the wicked, 
it shall be ill with him, for the reward of his hands shall be given him, 
Jer. 17: 10. I the Lord search the heart and try the reins, even to 
give every man according to his ways, and according to the fruit of 
his doings. 1 Pet. 1: 17. God without respect of persons, judgeth ac- 
cording to every man's work. Eccl. 12: 4. God will bring every man's 
work into judgment. Gal. 6: 7. Whatsoever a man soweth that shall 
he reap. See also Psalm 62: 12. Rom. 2: 6. Rev. 2: 23. 22: 12, 



100 DIVINE DECREES AND PROVIDENCE. [Alt. J. 

tions, it follows that he always, that is, eternally intended to do 
so. And as " the eternal intentions of God are his decrees," it 
necessarily follows, that his decrees relative to the future des- 
tiny of men, were formed both in view of their voluntary agency 
and according to it ; or, in other words, the decrees of election 
or predestination to eternal life, and of reprobation to endless mis- 
ery, are not unconditional, but are based on the foreseen vol- 
untary conduct of the individuals. 

Again, is not the contrary supposition directly opposed to 
the scripture representations of the divine character ? God is 
described as a God of "love," "who hath no delight in the 
death of sinners ;" 1 how then could he have decreed to consign 
the major part of them to endless perdition, regardless of their 
conduct ? Or how could he create the majority of the human 
race under circumstances, in which they must inevitably con- 
tinue in sin, and then finally punish them forever for not exercis- 
ing that repentance which was impossible to them, or that faith, 
which though it is the gift of God, he had beforehand determin- 
ed never to give them ? He is represented as " a God of long- 
suffering to us-ward, not being willing that any should perish, but 
that all should come to repentance." 2 But how could his tolerat 
ing the non-elect be an act of long suffering if they had been bora 
under circumstances in which however long he might wait, they 
could not repent without his special grace, and this he was de- 
termined to withhold from them ? How could the scriptures 
say, that he was not willing that any should perish, if he had 
determined forever to withhold from the great mass of mankind 
that aid, without which they inevitably must perish ? Could 
the inspired penmen say " he wills that all should come to re- 
pentance," if he had determined to leave them forever in a state 
destitute of grace, in which repentance is impossible ? 

1 Ezek. 18: 3£. For I Lave no pleasure in the death of him that 
dietk, saith the Lord God ; wherefore turn yourselves and live. 

2 2 Pet. 3:9. 



Art. I.] DOCTRINE OF ELECTION. 101 

Moreover, what sincerity could there be in God's command 
to preach the gospel to every rational creature, if he had de- 
termined to withhold from the greater part of them, that gra- 
cious influence without which they could not receive the gospel, 
and must be eternally condemned for not believing in Christ as 
their Saviour, when according to the same view he really was 
not their Saviour, having never made provision for their salva- 
tion ? 

And, how could we reconcile with the justice and impartiali- 
ty of God, the opinion, that whilst be calls us all into exis- 
tence with a depraved nature, he should irrespectively of our 
conduct, elect some of us to heaven and consign the residue to 
hell ? The scriptures tell us that God is " no respecter of per- 
sons, 1 but in every nation he that feareth God and worketh 
righteousness is accepted of him. 2 How could this be said, if 
God had made among his creatures a distinction of such incal- 
culable magnitude, and eternal duration, as wx>uld be implied 
in the irresistible salvation of some, and unavoidable damnation 
of others ? 

But that God will treat men according to their voluntary 
conduct, and that his decrees about his future treatment of them 
are based on his foreknowledge of what that conduct will be, is 
also evident from those portions of scripture, which expressly 
declare, that our predestination to eternal life actually is based on 
the divine " foreknowledge ," 3 and that men are elected ac- 

1 2 Chron. 19: 7. Rom. 2: 11. For there is no respect of persons 
with God. 

2 Acts 10: 34. 35. Eph. 6: 9. Col. 3: 25. But he that doeth wrong, 
shall receive for the wrong which he hath done ; and there is no re- 
spect of persons. 1 Peter, 1: 17. And if ye call on the Father, who iviih- 
md respect of persons judgeth according to every man's ivork, pass the 
time of your sojourning here in fear. 

3 Rotu. 8: 29. For whom he did foreknow he also did predestinate 
to be conformed to the image of his Sou. 



102 SCRIPTURE PASSAGES EXPLAINED. [Art. I. 



cording to the foreknowledge of God. 1 Now, as Paul here 
tells the Roman Christians they were predestinated according 
to the divine foreknowledge, and Peter informs the believers in 
Asia Minor that they were elected in the same way, it follows 
either that all the elect are thus chosen, or that God pursues 
one plan in electing the Christian of Rome and Lesser Asia, 
and a different one for the rest of the world. But as the latter 
cannot be supposed, the former inference remains true. 

In view, then, of all these dictates of reason and declarations 
of the inspired volume, the writer cannot, after the most solemn 
and conscientious investigation of this subject, resist the belief, 
that the decrees or intentions of God concerningthe future destiny 
of men, are formed in view of the voluntary conduct of each 
and also according to it. But are there no passages of scrip- 
ture which seem to be inconsistent with this doctrine, and by 
which many upright persons have been led to entertain differ- 
ent views ? There doubtless are, and they deserve a serious 
notice. The most important are the following and others of 
similar import. 

1. John 15: 16. Ye have not chosen me (says Jesus) but 
I have chosen you and appointed (t&rixa) you &c. That this 
passage refers to the Saviour's choosing them as his apostles, is 
evident, because he is here addressing his apostles ; for he says 
" ye have been with me from the beginning ;" 2 tells them that 
they would be persecuted by the Jews as he had been, which 
was true of the apostles, but not of believers in general. But 
even if in violation of the context, we suppose this passage to 
refer to election to eternal life, it would only prove, that God 
was the first mover of our salvation, but not that he bestows it 
on us unconditionally. 

1 1 Peter 1: 2. Elect according to the foreknowledge of God the Fa- 
ther, through saDctification of the Spirit unto obedience and sprink- 
ling by the blood of Jesus Christ. See also 2 Thess. 2: 13. James, 
2: 5. Mark, 16: 16. 2 v. 27. 



Art. I.] DOCTRINE OF ELECTION. 103 

2. Acts 13: 48. And as many as were ordained (or accor- 
ding to the Greek zfiayfAtvoi disposed for, or arranged or 
prepared for) eternal life, believed. This passage is undoubt- 
edly mistranslated. The word rendered ordained, has not that 
meaning, either in the scriptures or profane writers, but signifies 
disposed, set in order for. Thucydides says " the Greeks 
marched up rsxay^vot in good order, well arranged." The 
meaning of the passage is, that " As many as were inclined for 
eternal life (were seriously inclined) believed," whilst those 
who cherished their prejudices, and were not disposed to seek 
eternal life, remained in unbelief. 

3. Ephes. 2: 8. By grace ye are saved through faith, and 
that not of yourselves, it is the gift of God. Hence it has 
sometimes been argued that faith is the consequence of election, 
and cannot be the condition of it. It is indeed true, that faith 
is the gift of God, but it is mediately bestowed on men. Faith, 
says Paul, comes by hearing, and hearing by the (preaching of 
the) word of God. 1 Whilst we pay due attention to these 
means of grace, the Spirit of God through this instrumentality 
works faith in us. The renovated health of the convalescent, 
is really the gift of God, although it was not effected by mira- 
cle, but by the careful exhibition of those medicines which the 
Author of nature also provided. Nor has saving faith ever been 
wrought in any one, whilst he perseveringly resisted the Spirit 
of truth, and refused all attention to the means of grace ; never 
until he had surrendered his heart to God and commenced 
" working out his own salvation with fear and trembling." 2 

4. Ephes. 1: 5. Having predestinated us unto the adoption 
of children by Jesus Christ to himself, according to the good 
pleasure of his will. This passage teaches that God predesti- 
nated the elect according to his own will, but is perfectly silent 
as to whether it was his will to treat men as moral agents, ac- 
cording to their conduct, or whether it was his will regardless of 

1 Rom. 10:17. 2 Phil. 2: 12. 



104 SCRIPTURE PASSAGES EXPLAINED. [Art. I. 

the conduct of men to elect some and reject others. That the 
sovereign of the universe will deal with men according to his will 
is certain ; and that, having made them moral agents, he would 
will to treat them as such, that is, according to their conduct, 
seems equally evident. Hence this passage presents no dif- 
ficulty. 

5. Rom. 9: 11. he. For the children being not yet 
born, neither having done any good or evil, in order that the 
purpose of God according to election might stand, (that is, in 
order that the purpose of God might be based on his ow T n 
choice) it was said unto her (Rebecca,) " The elder shall serve 
the younger." It is evident from this and other verses of this 
chapter, that the apostle clearly inculcates the doctrine, that 
God in his dealings with the descendants of Abraham, had 
granted certain privileges to some which were not bestowed on 
others. And the apostle clearly teaches, that the reason which 
actuated the divine mind in this distinction, was not found in 
the conduct of the parties— for the distinction was determined 
on before they were bora ; but in the infinite wisdom, sove- 
reignty and good pleasure of God. The only point of dispute 
is, what was the blessing thus distributed ? Was it eternal life ? 
Then this passage and entire chapter would indeed represent the 
divine being, as relinquishing his moral government over men, 
and giving unto every one not (as he says he does) " according 
to the fruit of his doings," but regardless of his conduct. But 
it is evident, that this passage and those which follow it in this 
chapter, treat not of personal election to salvation ; but the 
choice of a portion of the descendants of Abraham to be his 
external, visible people, whom he determined to separate from 
the rest of mankind and make the depositories of his religion. 
This is evident from various considerations, a) The Jews had so 
long regarded themselves as the peculiar people of God, that 
they could not brook the admission of the gentiles to equality 
of privileges under the gospel dispensation. To remove this 
error, Paul tells them, that the election of their father Jacob and 



Art. 1.] DOCTRINE OF ELECTION. 105 

his descendants to this privilege in preference to Esau and his 
posterity, was not owing to any personal merit in the former ; 
for the election or choice was made before either of them was 
born, or had done good or evil, b) Moreover, he adds, that many 
of those thus elected, were not true children of God, " for they 
are not all Israel which are of Israel : neither, because they are 
the seed of Abraham, are they all children." 1 But all admit, 
that the elect, that is, those who will die believers and there- 
fore be saved, are children of Abraham and of God in the high- 
est sense, c) The apostle removes all doubt by stating what 
it was, to which the descendants of Jacob were elected. He 
tells the Jews, that it was determined, that " the elder (Esau) 
shall (be in subjection) serve the younger (Jacob) ; that is, the 
descendants of Jacob shall, by the special providence of God, 
be prospered as a nation, be chosen as the visible people of God, 
to whom should pertain the adoption, the (ceremonial) service, 
(the giving of) the law, and of whom concerning the flesh 
Christ should come, and those of Esau shall become subject to 
them ; as was the case when the Edomites in the reign of Da- 
vid were subjected to the Israelites. Here certainly is nothing 
about personal election to salvation. Yet Paul explicitly tells 
us in v. 11. 12. that this was the purpose of God, which was 
to stand or be based, not on works, but exclusively on the choice 
(election) of God. Now this election to the privilege of be- 
longing to the external people of God, does not necessarily in- 
volve salvation, and is no more difficult to be reconciled with the 
justice of God, than his permitting some men to be born with 
a greater degree of talents or wealth than others. Especially 
when we recollect the principle of his moral government, which 
he has announced to us, that " from those to whom much has 
been given shall much be required," and " the servant that 
knew his master's will and did it not, shall be beaten with many 

1 Verse 6. 7. 

14 



106 HARDENING OF PHARAOH'S HEART. [Art. I. 



stripes." It was in his choice or election to these external priv- 
ileges, that God loved Jacob, and hated, that is, did not thus 
favour Esau. 1 And well might the apostle ask, has not that 
Being, whose is the earth and the fullness thereof, a right to dis- 
pense these favours as he pleases, as a potter out of the same 
clay makes different vessels, designed for various uses, some 
more honourable than others ? With the same sovereignty, 
says the apostle, does God proceed even in the retributions of 
his providence. " Pharaoh" was a cruel, abandoned wretch, 
whom he might in justice have cut down much sooner, but 
" he suffered him to stand" and even " raised" him to greater 
temporal distinction, in order that his " power and name might 
be declared throughout all the earth," 2 when his signal over- 
throw should come upon him. That God did by any positive 
influence harden the heart of Pharaoh, is not only contrary to 
the character of God as revealed in scripture ; but directly con- 
tradicted by the inspired writer of the first book of Samuel, who 
says, " Wherefore do ye harden your hearts, as the Egyptians 
and Pharaoh hardened their hearts.^ 

6. John 12: 37 — 40. But though he had done so many 
miracles before them, yet they believed not on him : That 
(or as the sense is, thus) the saying of Esaias the prophet was 
fulfilled, which he spake, Lord who hath believed our report? 
And to whom hath the arm of the Lord been revealed ? There- 
fore they could not believe (because they had resisted the evi- 
dence of his miracles, and the " report" or preaching of the 
prophet,) As Esaias said again, He hath blinded their eyes, and 
hardened their hearts, (that is, after they resisted the evidence 
of the Saviour's miracles and preaching, he withdrew his Holy 
Spirit from them, and abandoned them to their own judicial 
blindness and hardness, and, in this condition, they could not 
see with their eyes, nor understand with their hearts, nor be 
converted to God, that he should save them or their city.) 



1 Verse 13. 2 Verse 17. 3 1 Sam. 5: 6. 



Art. I.] CAUSE OF ELECTION. 107 

7. The supposition, moreover, that God would be regulated 
in his decrees or intentions, by the voluntary conduct of man 
has sometimes been considered inconsistent with the divine free- 
dom and independence. If God, however, possesses freedom, 
he was free to create moral agents if he chose ; and if, as all 
admit, he did choose to create moral agents, why should either 
his freedom or independence prevent him from executing his in- 
tentions ? And if it is not inconsistent with any attribute of God 
to treat men according to their voluntary conduct, that is, to 
treat them as moral agents, it could not be inconsistent for 
him to intend or purpose to do it. But all acknowledge, that 
God does deal with men as moral agents, without doing violence 
to any of his attributes ; therefore his intentions or decrees to 
do so, cannot conflict either with his freedom or independence. 

The specific voluntary agency of the sinner, which is the 
condition of salvation under the Christian dispensation, is faith 
in the Lord Jesus Christ, a voluntary acceptance of the offers 
of mercy, on the terms of the gospel, as a naked gratuity, 
purchased by the blood of Christ. 1 That this faith, or reliance 
on the merits of the Saviour, is pleasing to God, it were absurd 
to deny ; for he has himself commanded it. Yet, it is equally 
evident, that no gift ceases to be such, because those to whom 
it is tendered choose to accept it. Hence, the procuring, mer- 
itorious cause of salvation, cannot with propriety be sought 

IN THE FACT THAT WE ACCEPT IT (bELIEVe) ; BUT IN THE 
EFFICACY OF THAT DIVINE LOVE, DISPLAYED IN THE BLOODY 

scenes of Calvary, amazing even to the angelic world ; and 

1 For God so loved the world, that he gave his only begotten Son 
that whosoever believeth in him should not perish, but have everlast- 
ing life. Tit. 3: 5. Not by works of righteousness which we have done 
but according to his mercy he saved us, by the washing of regeneration 
and renewing of the Holy Ghost : which he shed on us abundantly 
through Jesus Christ our Saviour. 



108 CAUSE OF ELECTION. [Art. I. 

our faith or determination to accept it, is merely the appointed 
condition, the performance of which by us renders it morally 
possible for God to bestow salvation on us. 1 

But although it is thus evident, that our salvation is not of 
works but of grace ; that matchless, free, eternal grace contrived 
and executed the wondrous plan ; yet shall we be rewarded 
according to our works." Yes, humble Christian ! Thy works 
shall follow thee, not as a ground of justification, not as a satis- 
faction to the demands of the violated law ; for Christ and his 
merits are the only basis of our hope, the only satisfaction for 
sin. He alone bare our sins in his own body on the tree. By 
his stripes alone we are healed. But the works of the believer shall 
be the measure of his future gracious reward. Though salvation 
is of grace, it is accepted or rejected by the voluntary faith or 
unbelief of every individual ; and the relative degree of the fu- 
ture blessedness of believers, will be exactly commensurate 
with the relative gradation of their faithfulness and activity in 
life. They who were distinguished on earth for piety and zeal 
will be distinguished in heaven. He that converts a sinner from 
the error of his way, shall receive a crown of rejoicing ; and they 
that turn many to righteousness, shall shine as the stars in the 
firmament of heaven ! 

It is obvious, that these decrees or intentions of God, must 

1 The following language of that highly distinguished American 
divine, Dr. Dwight, appears entirely to accord with the view here ex- 
pressed. "Should it be asked, why are not all men pardoned ? I 
answer, because all mankind do not evangelically believe in the atone- 
ment, and its author. No man is pardoned merely because of the 
atonement made by Christ ; but because of his own acceptance, also, 
of that atonement, by faith. The way is open, and equally open to all ; 
although all may not be equally inclined to walk in it. The proffers of 
pardon on the very same conditions, are made with equal sincerity 
and kindness, to every man. He who does not accept them therefore, 
ought to remember, that nothing stands in his way, but his own im- 
penitence and unbelief." — Theology, Vol. II. p. 218. 



Art. I.] CREATION. PLURALITY OF WORLDS. 109 

be eternal: 1 for it is admitted by all, that what God does in time 
he eternally intended to do. 

It is equally clear, that they are unchangeable, 2 for no cir- 
cumstance could possibly arise, unforeseen by the omniscient 
God, requiring any change in his contemplated action. 

Of Creation and Preservation. 

"The one God," say the Confessors, a is the Creator and 
Preserver of all things visible and invisible." 

I. The sacred volume represents God as the Creator of the 
" heavens and the earth" and " all things in them. 3 Whether 
by the phrase "the heavens and the earth" Moses meant to de- 
signate our own earth alone, or refers to the creation of all the 
various portions of the universe, 4 has been disputed. The 
question also whether God created a plurality of worlds, was 
discussed as early as the eighth century of the Christian era ; 
and its decision must depend on our definition of the term. If 
by world we mean only our earth, then doubtless God created a 
plurality of worlds ; for it cannot be denied, that the other plan- 
ets and innumerable heavenly bodies are also the workmanship 

1 Eph. 1: 4. According as he hath chosen us in him (Christ) before 
the foundation of the world, that we should be holy and without blame 
before him in love. 2 Tim. 2: 9. 

2 Rom. 8: 29. 30. For whom he did foreknow (of whom he fore- 
knew, that they would accept the offers of salvation) he also did pre- 
destinate to be conformed to the image of his Son, that he might be the 
firstborn among many brethren. Moreover, whom he did predesti- 
nate (those whom his omniscience " foreknew" v. 29. them he also 
called, and whom he called, them he also justified, and whom he jus- 
tified, them he also glorified. 

3 Gen. 1: 1. In the beginning God created the heaven and the 
earth. Col. 1: 16. For by him were all things created, that are in 
heaven, and that are in earth, visible, and invisible ; whether, they be 
thrones, or dominions, or principalities or powers ; all things were cre- 
ated by him and for him. 

4 Matth. 28: 18. Acts 4: 24. 14: 15. 



1 10 TIME OF CREATION, — SABBATH. [Art. I. 

of his hands ; and that strong reasons from analogy exist for 
the opinion, that they are inhabited by living beings, and moral 
agents, who unite with us in forming the grand moral empire 
of Jehovah. The term world, however, also signifies the entire 
mass of all created things, considered as one whole. 

II. The term creation may signify the formation of some- 
thing out of pre-existent matter, or out of nothing. But wheth- 
er the Mosaic creation refers to the present organization of matter 
or to the formation of its primary elements, it is not easy to de- 
cide. The question is certainly not determined by the usage of the 
original words (fi03, iiu:^), which are frequently employed to 
designate mediate formation. Should the future investigations of 
physical science, bring to light any facts, indisputably proving 
the anterior existence of the matter of this earth, such facts 
would not militate against the Christian Scriptures. But we 
should ever bear in mind, that to the omnipotent Jehovah, the 
immediate creation of the world is perfectly as easy as its forma- 
tion from any pre-existent materials. 

III. The time when the creation occurred, was about 5833 
years ago, that is, about 4000 years before the birth of Christ. 
It is probable that it occurred in autumn ; as the fruits of the 
earth and all other things were created in a state of maturity. 1 

The time occupied in the creative work, was six days. The 
instantaneous creation of the whole universe would have been 
equally easy to the creative will of God ; but for wise reasons 
the Author of the universe preferred successive creation, perhaps 
to render these displays of his omnipotence intelligible to the 
higher spirits, the morning stars 2 that sang together, and the 

1 Gen. 2: 5. And (God made) every plant of the field before it was in 
the earth and every herb of the field before it grew : for the Lord God 
had not caused it to rain upon the earth, and there was not a man to 
till the ground. 

2 Job 38: 7. When the morning stars sang together, and all the sons 
of God shouted for joy 



Art. J.] SABBATH, PRESERVATION. Ill 

sons of God which shouted for joy, when earth's foundations 
were laid. 1 When God had completed the creation, he beheld 
the work of his hands, and pronounced it very good, 2 that is, 
free from moral or physical evil, and well calculated to effect 
the design, with which he created it. 

IV. Having in six successive days completed the formation 
of all things, the Author of our being rested? that is, ceased from 
creation on the seventh day ; and blessed it 4 and set apart that 
portion of time for sacred purposes. Thus, did our heavenly 
Father formally institute a day of rest or abstinence from world- 
ly labour : By sanctifying it, he set it apart for holy purposes ; 
and thus rendered obligatory on the entire human family of ev- 
ery generation and age, the religious observance of one day in 
seven. 

V. But matter either in its chaotic state or in an organized 
form does not possess the attribute of self-subsistence. To the 
same divine hand, therefore, which called it into existence, must 
its continuance in being be attributed. The preservation of 
the universe, in many of its parts, is nothing else than continued 
creation. It is true, God causes the stated reproduction of all 
the various species of creatures according to fixed laws, that is, 
in a uniform way. He also effects his object mediately, by 
preserving to all the particles of matter, the properties which he 
originally bestowed on them ; and employs objects already exist- 
ing, in the reproduction of new. Nevertheless, what does the 
acorn know of the mountain oak, which in the process of time 

1 Where wast thou when I laid the foundations of the earth ? v. 4. 

2 Gen. 1: 31. And God saw every thing that he had made, and be- 
hold it was very good. 

3 Gen. 2: 2. And on the seventh day God ended the work which 
he had made ; and he rested on the seventh day from all his work 
which he had made. 

4 And God blessed the seventh day, and sanctified it ; because that 
in it he rested from all his work which God created and made. v. 3. 



112 PRESERVATION. ("Art. I. 

proceeds from it ? Or what does the grain of seed wheat know 
of the stalk, which grows out of it? Much less can the acorn be 
regarded as the creator of the oak ; or the vegetable seeds, of the 
plants which God produces from them ? Nor is the case differ- 
ent with animated beings. The hen is ignorant of the brood, 
which is to emanate from her eggs, at the term of her incuba- 
tion. Nor is the process of generation less incomprehensible in 
beings of higher and rational nature ; nor God any less the actual 
Creator of every individual. In the same sense, and in the same 
mediate manner, is God the real preserver of every thing that 
exists throughout the universe. It is God, reader, that preserves 
you every moment of your existence. Every breath you draw 
and every beating pulse that throbs at your heart proclaims to 
you the continued goodness and preserving care of your heaven- 
ly Father, and calls on you for gratitude in word and work. Re- 
flect on the intricate machinery of which your body consists, on 
the numerous bones, the five hundred and twenty-seven muscles, 
the complicated glands, the tender nerves and innumerable 
blood vessels diffused throughout your body, all every moment 
liable to disorder, and well may you exclaim with the pious 
songster of Zion, 

Our life contains a thousand springs, 

And dies if one be gone ; 
Strange, that a harp of thousand strings 

Should keep in tune so long. 

But His our God supports our frame, 

The God that formed us first : 
Salvation to th' Almighty name, 

That reared us from the dust. 

While we have breath, or life, or tongues, 

Our Maker we'll adore ; 
His Spirit moves our heaving lungs, 

Or they would breathe no more, 



Art. I.] ANGELS. 1 13 



Of Angels. 

I. The Scriptures teach us, that prior to the formation of 
man, 1 God created a numerous order of beings of higher rank, 
termed angels, by which are intended spirits possessed of in- 
tellectual and moral excellence superior to that of man, 2 em- 
ployed by God as the ministers of his providence. They are 
also called morning stars, sons of God, cherubim, seraphim, 
thrones, dominions, principalities and powers; 3 and appear to 
be characterised by diversity of rank. 4 

Angels are engaged in serving 5 and worshipping God, 6 and 
ministering to them that shall be heirs of salvation. 7 Lazarus 
was borne by angels into Abraham's bosom ; 8 angels conducted 
Peter, 9 and the apostles 10 out of prison ; informed Paul that 
he should escape in the shipwreck ; u appeared to Zechariah, 12 

I Job 38: 4. 7. Where wast thou when I laid the foundation of 
the earth ? — When the morning stars sang together and all the sons of 
God shouted for joy ? Matth. 26: 53. Dan. 7: 10. 

2 Psalm 103: 20. Bless the Lord, ye his angels, that excel in 
strength, that do his commandments, hearkening unto the voice of his 
word. 2 Thess. 1: 7. But of that day and hour knoweth no man, 
not even the angels in heaven. 

3 Ezek. 10: 19. And the cherubim lifted up their wings, and 
mounted up from the earth in my sight. Is. 6: 2. Above it stood 
the seraphim ; each one had six wings : with twain he covered his 
face, with twain he covered his feet : and with twain he did fly. Col. 
1: 16. Heb. 1: 4. 6. Dan. 4: 17. 

4 1 Thess. 4: 16. For the Lord himself shall descend from hea- 
ven with a shout, with the voice of the archangel, and with the trump 
of God : and the dead in Christ shall rise first. 

5 Rom. 8: 38. For I am persuaded that neither death nor life, 
nor angels, nor principalities, nor powers, nor things present, nor 
things to come, &c. 

6 Col. 1: 16. 7 Eph. 1: 21. 1 Pet. 3:22. 

8 Luke 16: 22. 9 Acts 12: 7. ™ Acts 5: 19. 20. 

II 27: 23. 12 Luke 1: 11. 

_ 15 



114 evil spirits. [Art. I. 



and celebrated with demonstrations of celestial joy the glorious 
advent of the Saviour. 1 They are doubtless subject to the 
same moral code, 2 which regulates the human family, and con- 
stitute, like the latter, a part of the grand moral empire of Je- 
hovah. 

II. Yet some of these happy and holy spirits kept not their 
first estate ; 3 but, at a time and in a manner unknown to us, 
like man transgressed the covenant. By this rebellion they for- 
feited their primitive innocence and happiness, were banished 
into the regions of despair, where they are now suffering, and 
reserved in everlasting chains of darkness to the judgment of 
the great day. These apostate spirits are by the sacred writers de- 
nominated devils, and one of their number, who is leader of the 
rest, is termed Satan, and sometimes Beelzebub, Dragon, he. 4 

It cannot be doubted, that these evil spirits also exert an im- 
portant and baneful influence on the human family. Satan 
tempted our first parents, 5 tempted the Saviour, 6 and tempted 
Judas 7 to betray his Master. In short he is emphatically styled 
" the tempter," and is represented as going about like a roaring 

1 Luke 2: 9, &c. 

2 Matth. 4: 10. Thy kingdom come ; thy will be done on earth 
as it is in heaven. 

3 Jude v. 6. And the angels, who kept not their first estate, but 
left their own habitation, he hath reserved in everlasting chains, un- 
der darkness, unto the judgment of the great day. 2 Pet. 2: 4. 

4 Job 1: 12. And the Lord said unto Satan, Behold all that he 
hath is in thy power ; only upon himself put not forth thine hand. 
So Satan went forth from the presence of the Lord. Rev. 12: 9. And 
the great Dragon was cast out, that old serpent called the devil and 
satan, which deceiveth the whole world, he was cast out into the 
earth, and his angels were cast out with him. Isaiah 14: 12. How 
art thou fallen from heaven, O Lucifer, son of the morning! How 
art thou cut down to the ground, who didst weaken the nations. 

5 Gen. 3. 6 Matth. 4: 3-12. 

7 John 13: 2. And supper being ended, (the devil having now 
put into the heart of Judas Jscariot, Simon's son to betray him). 



Art. I.] TEMPTATIONS OF SATAN AND THE HEART. 115 

lion, seeking whom he may devour. 1 It may be difficult in ma- 
ny cases to distinguish between the temptations of satan, and 
the suggestions of our own depraved nature. Nor is it essen- 
tially necessary, that we be able thus to discriminate, as the 
general precept of inspiration is alike applicable to sinful solici- 
tations from whatever source they arise. " Resist the tempter 
and he will flee from you." The following observations how- 
ever will in many cases enable us to distinguish the source of 
our temptations, a) When a person hopefully converted to 
God, is tempted to those actions which formerly constituted his 
besetting sins, the temptation is probably to be attributed to the 
relic of sinful propensity yet adhering to him. Every such 
reviving energy of native depravity, impairs his evidence of 
true piety ; and unless he betake immediately to some holy em- 
ployment of the mind, to prayer, reading or contemplating divine 
truth, he is in awful danger of becoming again the slave of sin, 
and gradually losing all sense of divine things from his soul, b) 
Temptations may be attributed to the same source, if the ob- 
jects naturally calculated to excite them, be present, and we 
have incautiously been dallying with them, c) But these sug- 
gestions may be attributed to the influence of Satan, if we are 
tempted to perform acts which are contrary to our prevailing 
state of mind, nor coincident with former besetting sins, and 
to which we have given no occasion by sinful dalliance ; as 
when a truly pious man, who never had been profane, is tempt- 
ed to curse God: or when a true believer, who had never been 
inclined to infidelity, is, in the midst of prayer, tempted to 
doubt the existence of the Being to whom his supplications are 
addressed, as was on one occasion, that eminent man of God, 
Franke. d) They are probably attributable to the same source, 
when they contemplate actions contrary to our constitutional tem- 
perament or disposition ; as when Peter, naturally of precipi- 

1 1 Pet. 5: 8. Be sober, be vigilant ; because your adversary, the 
devil, as a roaring lion, walketh about, seeking whom he may devour. 



116 INVOCATION OF ANGELS. [Art. 



tate and intrepid character, was tempted through fear to deny 
his Lord. 

Instances have occurred, in which persons of acknowledged 
piety, have been tempted to self-destruction. If they occur in 
a state of health and serenity of mind, they may result from Sa- 
tanic influence. But if, as is usually the case, the individual is 
of a melancholy temperament, they are the offspring of bodily 
and mental disease, and can be permanently remedied only by 
such medical prescriptions, as will restore their subjects to health. 
In all cases, where persons thus situated actually perform the 
mysterious deed, they must be regarded as having lost all self- 
control, and with it all responsibility for their actions. 

In every instance it is the duty of man to withdraw his mind 
from any object of temptation, to shun the occasions where 
they occur, and by prayer and the other appointed means of 
grace to live near to God. Thus doing we have the pleasing 
assurance that our heavenly Father will not suffer us to be 
tempted above what we can bear, and that with the temptation he 
will always grant us grace equal to our day, and make a way to 
escape. 1 

The employment of angels by the providence of God, to 
minister to the heirs of salvation on earth, is a subject of pleasing 
reflection, and affords just scope for speculations of the most 
thrilling character as to the particular sainted relations or friends 
who may be hovering around us as messengers of heaven. Yet 
we should ever remember, that they act not independently; but 
as the implicit servants of God, and in strict accordance with 
divine command. Not unto them therefore ought either our 
confidence, or prayers, or adoration to be directed ; but unto the 
one God, through Jesus Christ, whose servants angels' are, and 
to whom alone we are indebted for every blessing, whether it be 
conveyed to us through angelic agency, or any other channel. 

1 1 Cor. 10: 1.3. 



Art. I.] INVOCATION OF ANGELS. J 17 



That the invocation or the worship of angels is useless and 
sinful, appears evident. a) We have not the least assurance 
that the saints and angels ever know any thing about even the 
millionth part of the prayers idly addressed to them in different 
parts of the world. Like ourselves they are finite creatures, 
and for ought we know, can attend to no more than one indi- 
vidual at a time. Yet, what short of divine omniscience could 
make them acquainted with simultaneous prayers of more than 
a hundred millions of Roman-Catholics at stated seasons ? Either 
all these prayers except one or at most a few, must be thrown away, 
or the Romanists must regard the saints as omniscient, that is, 
must in effect deify them. And what better would this be than 
the polytheism of the ancient pagans? 

b) He alone who died for us, can make intercession accord- 
ing to the sacred volume ; for the atonement and intercession 
are there conjoined. 1 

c) He alone can be qualified to present our petitions success- 
fully to God, who possesses power to cleanse them of their pol- 
lutions, to which- neither angel nor archangel is competent. 

d) The sacred volume puts this question to rest by the 
explicit declaration that there is but one mediator betwixt God 
and men, the man Christ Jesus. 2 

e) That the worship of angels in any sense, is highly crimi- 
nal, we cannot doubt ; for Paul expressly condemns it, and ex- 
horts the Colossians not to suffer any one to beguile them into 
the worshipping of angels. 3 

1 Rom. 8: 34. Who is he that condemneth ? It is Christ that died, 
yea rather that is risen again, who is even at the right hand of God, 
ivhonlso maketh intercession for us. 

2 1 Tim. 2: 5. 6. For there is one God, and Mediator between 
God and men, the man Christ Jesus ; who gave himself a ransom for 
all to be testified (published) in due time. 

3 Let no man beguile you of your reward in a voluntary humility 
(some outward mode of expressing humility not enjoined by God, 



1 18 INVOCATION OF ANGELS. [Art. I. 

f) The angel in the Revelation, expressly forbade John to 
worship him on the ground that angels are also fellow-servants 
of God, and that God alone is to be worshipped. 1 

g) Finally, it is one of the unchangeable precepts of the 
decalogue, binding on all men, and all nations and all ages of 
the world, that we should worship the Lord our God and serve 
him alone. 2 

It has been said that Abraham, Jacob, and Joshua worship- 
ped angels, but without any ground : for they worshipped the 
Son of God, who had appeared to them. Abraham calls him Je- 
hovah 3 (Lord), the judge of all the earth, and prays him for the 
safety of Sodom. That the angel with whom Jacob wrestled 
was the same uncreated being we learn from Hosea, 4 where he 
is said to have exhibited strength in conflict with God. And 
Joshua worshipped the same uncreated angel, for he terms 
him Captain of the Lord's hosts. 5 These passages therefore 
neither contradict the plain precepts above cited, nor afford any 
countenance to the species of idolatry, termed worship of angels. 

The Origin and Primitive State of Man, 

To man, a being possessed of such exalted faculties, capable 
of acquiring knowledge, and naturally thirsting for its acquisi- 
tion, few questions can possess greater interest than that concern- 
but prescribed by the will of man), and worshipping of angels, intruding 
into those things which he hath not seen, vainly puffed up by his flesh- 
ly mind. 

1 Rev. 22: 8. 9. And when I had heard and seen, I fell down to 
worship before the feet of the angel, which showed me these things. 
Then saith he unto me, See thou do it not; for I am thy fellow- 
servant, and of thy brethren the prophets, and of them which keep 
the sayings of this book: worship God. See ch. 19: 20. 

2 Matt 4: 10. Then saith Jesus unto him, Get thee hence, Satan, 
for it is written, Thou shalt worship the Lord thy God, and him only 
shalt thou serve. Deut 6: 13. 10: 20. 1 Samuel 7: 3. Exod 20: 3. 

3 Gen. 18. 4 12: 3. 5 Josh. 5: 14. 15. 



Art. L] ORIGIN OF MAN. 119 

ing his own origin. If he applies to reason for instruction, he 
receives nothing but vague unsatisfactory conjecture in reply. 
We can trace our lineage back for several generations by the 
aid of tradition, and if we consult written records of profane 
historians we can trace back the human family to a great deluge, 
the time of which they very indefinitely fix. The great body 
of profane histories, long before they reach so great an antiquity, 
have degenerated to mere mythological fiction. In the word 
of God alone do we find an authentic account of this matter ; 
and although there are some things remarkable and to us in- 
explicable contained in it, no other less objectionable can possibly 
be conceived or has ever been suggested by the imagination of 
man. 

The Scriptures inform us, that on the sixth 1 day of the 
creative week, about 4000 years before the birth of the Saviour, 
after God had created the earth and all the other things on it, 
he made man out of the dust of the earth, a being possessed of 
soul and body, 2 placed him in the garden of Eden, 3 and gave 
him dominion over all the other living things on earth. 4 

Our first parents, when they proceeded from the hand of 
their Creator, were endowed with superior physical, intellectual 
and moral excellencies ; and are therefore said to have been 
created in the image of their Maker. 5 Being free from the 

1 Gen. 1:26. 31. 

2 Gen. 2: 7. And the Lord formed man of the dust of the ground 
and breathed into his nostrils the breath of life : and man became a 
living soul. 

3 Gen. 2: 15. And the Lord God took the man, and put him into 
the garden of Eden to dress it, and to keep it. 

4 Gen. 1: 28. And God blessed them, and God said unto them, 
Be fruitful and multiply and replenish the earth and subdue it; and 
have dominion over the fish of the sea, and over the fowl of the air, 
and over every living thing that inoyeth upon the earth. 

5 Gen. 1: 27. So God created man in his own image, in the 
image of God createcHie him ; male and female created he them. 



120 PRIMITIVE STATE AND POWER OF MAN. [Art. I. 

seeds and effects of disease, their bodies were doubtless much 
superior in strength, symmetry and beauty to those of the 
present generations after the havoc made in the human constitu- 
tion 1 by near 6000 years of effeminacy, luxury and excess. 
We know too, that although their bodies were probably cor- 
ruptible in their nature, God had given them means for the 
perpetual preservation of life, and would in all probability not 
have withdrawn them if they had not sinned. 2 Yea, might not 
these bodies perhaps have been gradually elevated into spirit- 
ual (glorified, nvsvpuTMa) bodies, and, without being subjected 
to death, have ultimately been transferred to heaven ? His in- 
tellectual powers also, were doubtless superior, for it is a subject 
of daily experience, that disease and a course of wickedness 
impair the energies of the mind, no less than of the body. 3 
And, whatever rationale may be adopted of the fact, or what- 
ever different opinions may be adopted of the seat and precise 
nature of the evil, no believer in Scripture can doubt that the 
moral abilities of man have been radically affected by the fall, 
that in his primitive state he possessed in a much higher degree, 
both the ability and disposition to do the will of his heavenly 
Father. For we are expressly told, that when we are " renewed 
in the spirit of our minds, we put on the new man, which after 
(in the likeness of) God, is created in righteousness and true ho- 
liness." 4 

1 Gen. 47: 9. Jacob said unto Pharaoh, the days of the years of 
my pilgrimage are an hundred and [thirty years ; few and evil have 
the days of the years of my life been, and had not attained unto the 
days of the years of the life of my fathers in the days of their pilgrim- 
age. Psalm 55: 23. Bloody and deceitful men shall not live out half 
their days. 

2 Gen. 3: 22. And now, lest he put forth his hand and take also 
of the tree of life and eat and live forever. 

3 Col. 3: 10. And have put on the new man, which is renewed 
in knowledge after the image of him that created him. 

4 Ephes. 4: 23. 24. 



Art. I.] VARIETY OF COMPLEXION IN THE HUMAN RACE. 121 



Our first parents were moreover placed under a moral gov- 
ernment, that is, in a state of probation, under a law just in its na- 
ture, salutary in its tendency, having the promise of the contin- 
ued favour of God if they remained faithful, and the menace of 
death if they transgressed. This law was none other than the 
moral law afterwards republished from Sinai, together with a 
few positive precepts more specifically discussed under then ext 
article. The obedience required was entire, spiritual, perpetual, 
and perfect, 1 for less than this God could not consistently re- 
quire. 

It has been objected to the scripture account of the origin 
of the human race, that the deduction of all nations from our 
first parents, or from the family of Noah is inconsistent with the 
great diversity of complexion between the Africans and us. 
To this, however, we reply, that had we no other evidence in 
the case, the connexion between climate and complexion is 
sufficiently attested by the fact, which even the infidel BufFon 
acknowledges, that " man is white in Europe, black in Africa, 
yellow in Asia, and red in America : where the heat is exces- 
sive, as in Guinea and Senegal, the people are perfectly black ; 
where less excessive, as in Abyssinia, the people are less black ; 
where it is more temperate, as in Barbary and Arabia, they are 
brown; and where mild, as in Europe, and in lesser Asia, they 
are fair." But there is another still stronger fact in existence 
which seems to leave no room for doubt. In Cochin, on the 
Malabar coast, there is a colony of Jews originally from Pal- 
estine, and therefore fair ; but at present they are as black as 
the other Malabarians, who are almost as black as the inhabit- 
ants of Guinea. Yet these Jews have not intermarried, but re- 
mained a separate people during the several centuries of their res- 

1 Gal. 3: 10. For as many as are of the works of the law, are under 
the curse ; for it is written, Cursed is every one that continueth not in 
all things which are written in the book of the law to do them. 

' 16 



122 VARIETY OF COMPLEXION. [Art. I. 



idence in that country. Again, the Portuguese who settled at 
Ceylon a few centuries since, have become blacker than the na- 
tives : and the Portuguese, who settled near the Mandingoes 
three centuries ago, have become so black as to be called ne- 
groes, which they however resent as an indignity. Nor does the 
curly hair of the negro present any difficulty. It results from 
the extreme heat and dryness of the air, and Europeans have 
found a partial effect of this kind in themselves during a short 
residence under the vertical rays of the torrid sun. M. De 
Pages, between 1767 — 1771 says " My own hair became more 
dry and delicate than usual, and receiving little nourishment 
from a checked perspiration, showed a disposition to assume 
the same frizzled and woolly appearance — and my complex- 
ion at length differed little from that of a Hindoo or Arab. 1 
It is probable, that one or more thousand years are requisite, be- 
fore the entire influence of climate, local peculiarities, food, air, 
water he. is exerted : and as long a residence of the African in 
a different climate may elapse before every vestige of his pecu- 
liarities is effaced. The fact therefore that the second and 
third generation of Africans among us exhibit only a slight ap- 
proximation to the complexion of our climate proves nothing. 
In five or ten centuries we have no doubt the African would be- 
come entirely white among us. It is thus evident that experi- 
ence fully sustains the declaration of Moses and Paul, that all 
the nations of the earth are descended of one blood. 2 

1 Dr. Eveleigh's Bampton Lectures, pp. 276. 292. 

2 Acts 17: 26. And hath made of one blood, all nations of men, 
for to dwell on all the face of the earth, and hath determined the times 
before appointed and the bounds of their -habitation. 



Art. II.] NATURAL DErRAVITY. 123 



ARTICLE II. 



OF NATURAL DEPRAVITY. 



Our churches likewise teach, that since the fall 
of Adam, all men who are naturally engendered, 
are born with a depraved nature, that is, without 
the fear of God or confidence towards him, but with 
sinful propensities : and that this disease, or natural 
depravity, is really sin, and still condemns and 
causes eternal death to those, who are not born 
again by baptism and the Holy Spirit. 

The Lutheran church has always regarded the doctrine of 
natural depravity, as a primary article of the Chrstian System. 
Nor can it with propriety be viewed in any other light, as it is 
the only certain basis for our belief in the necessity of a Saviour, 
and of the sanctifying influences of the Holy Spirit. The doc- 
trine is, moreover, so frequently and forcibly inculcated in the 
word of God, that no man ought to profess to be a believer in 
the scriptures, who denies its truth. 1 

1 Gen. 8: SI. For the imagination of man's heart is evil from his 
youth. Gen. 6: 5. And God saw that the wickedness of man was great 
in the earth, and that every imagination of the thoughts of his heart was 
only evil continually. Rom. 3: 9 — 12. There is none righteous, no, 
not one — there is none that understandeth, that seeketh after God 
— there is none that doeth good, no, not one. Eccles. 7: 20. For 
there is not a just man upon earth that doeth good and sinneth not. 



124 ORIGIN OF HUMAN DEPRAVITY. [Alt. II. 



I. The origin of human depravity. 

Reason can indeed teach us the fact of our depravity, 1 but 
sheds not a solitary ray of light on its origin. The only ration- 
al solution of the introduction of evil into the world, is contained 
in the sacred volume. 2 

From this we learn, a) that Satan, assuming the form of a 
serpent, tempted our first parents to eat of the forbidden fruit, 
b) That yielding to this temptation, they voluntarily transgressed 
the law, which they knew had been appointed of God as the test of 
their obedience to him, the author of their being, their constant 
benefactor and moral governor. This law they might have ful- 
filled with the utmost facility, and the awful consequences of 
disobedience had been distinctly pourtrayed to them by God 
himself, c) That when they had transgressed, God inflicted on 
them the threatened penalty. 

1 Gen. 3: 1 — 6. Now the serpent was more subtile than any beast 
of the field which the Lord God had made. And he said unto the 
woman, Yea, hath God said ye shall not eat of every tree of the garden ? 
And the woman said unto the serpent, We may eat of the fruit of the trees 
of the garden: but of the fruit of the tree which is in the midst of the gar- 
den, God hath said ye shall not eat of it, neither shall ye touch it, lest 
ye die. And the serpent said unto the woman, Ye shall not surely 
die : for God doth know, that in the day ye eat thereof, then your eyes 
shall be opened, and ye shall be as gods, knowing good and evil. And 
when the woman saw that the tree was good for food, and that it was 
pleasant to the eyes, and a tree to be desired to make one wise, she 
took of the fruit thereof, and did eat, and gave also unto her husband 
with her, and he did eat. 

2 John 3: 8. He that committeth sin, is of the devil : for the devil 
sinneth from the beginning. Rom. 5: 12. Wherefore as by one man 
sin entered into the world and death bv sin, &c. 



Art. Ji.] .NATURE OF HUMAN DEPRAVITY. 125 



II. Its Nature. 

As to the exact nature of this innate depravity, and the pro- 
priety of the terms by which it has often been designated, vari- 
ous opinions have been and may be entertained. The earlier 
Christian fathers confined their attention to the reality and ori- 
gin of this depravity. But St. Augustine felt the necessity of 
ascertaining something concerning its nature, which he believed 
to consist in concupiscence, in " the flesh lusting against the spir- 
it." Others defined it as consisting in the want of that moral ex- 
cellence, which constituted the image of God in man prior to the 
fall. The Augsburg Confession seems to combine both these 
views, and the great body of Lutheran divines has regarded 
natural, or original, or innate depravity, as that disorder in the 
mental and bodily constitution of man, which was introduced 
by the fall of Adam} is transmitted by natural generation 2 
from parent to child, and the result of which is, that all men 
who are naturally engendered, evince in their action want of 
holiness, and a predisposition to sin? 

Whether this natural depravity is originally of equal strength 
in all men, is a question on which different opinions have been 
entertained. That it is total, that is, extends to all our powers, 
is certain. The phrase, original sin has, by some writers, 
been used to signify not only our natural depravity, but also 
that individual act of transgression, by which our first parents 
apostatized from God ; but as the two are evidently distinct, 
they ought to be designated by different names. 

1 Rom. 5: 12. Wherefore, as by one man sin entered into the 
world, and death by sin, &c. 

2 John 3: 6. That which is born of the flesh is flesh. 

3 See the texts of Note I. of previous page. 



126 CONSEQUENCES OF NATURAL DEPRAVITY. [Art. II. 



III. The Consequences of natural depravity. 

On this important subject, the language of the Confession 
is somewhat indistinct. The first signification, which the words 
admit, is, that the natural depravity, with which we are born, is 
prior to all voluntary action by us, charged to us as guilt, and 
itself entails endless perdition on all who are not delivered from 
the curse by true conversion. Those of our earlier divines 
who embraced this view of the subject, always used the phrase 
original sin to signify not only our native disposition to sin, but 
also the original act of apostasy by our first parents. They did not 
suppose, that we are punished for the mere fact of being born 
with sinful propensities ; but considering Adam as the federal 
head of the whole human family, believed that by virtue of some 
covenant relation to him, the guilt of his personal voluntary act 
was imputed to his posterity, and thus involved them all in the 
curse of temporal and eternal death. 

The second interpretation, which the latter clause of this Ar- 
ticle admits is, that " this disease or natural disorder of our bod- 
ily and mental constitution, is really contrary to the will of God, 
and still becomes the occasion of eternal death to all who vol- 
untarily indulge in these sinful propensities, and do not avail 
themselves of those means of grace by which the Holy Spirit 
regenerates the soul. The confession mentions only one of 
these means, namely, baptism, but it is evident that its authors did 
not intend to designate this as the only means of grace, for the 
German copy of it, published by Melancthon himself in 1533, 
reads thus ; " who are not regenerated by baptism and faith in 
Christ, through the gospel and Holy Spirit." 1 From this it is 
also evident, that Melancthon, who, as is well known, penned the 

1 See the excellent recent work of Dr. Funk, in Lubec. " The 
Aug. Confession according to the principal edition of Melancthon 
himself, with the various readings of other editions." p. 6. 



Art. II.} NATURE OF SIN. 127 

Confession, had reference to adults in the clause " condemneth 
those who are not born again," because infants are incapable 
either of reading" or understanding " the gospel." The advocates 
of this view do not believe, that the progenitor of the human 
race did or could sustain any such relation to his posterity, as 
would render just a literal imputation 1 of the guilt of his sins 
to them. The Lutheran church regards either of these opin- 
ions as consistent with the belief of the general doctrine of nat- 
ural depravity, though her divines, at present, very generally 
embrace the latter. 2 

Our own views on this disputed subject, may be summed 
up in the following features : 

1. All mankind, in consequence of their descent from fallen 
Adam, are born with a depraved nature, that is, their bodily and 
mental system is so disordered, as in the result of its operation 
to evince a predisposition to sin. 

2. This natural depravity disqualifies its subjects for heaven. 
Because the action of depraved (disordered) faculties and pow- 
ers, would not even in heaven itself, be conformed to the di- 
vine law, and could not be acceptable to God. In our natural 
state, moreover, we have not the qualifications requisite for the 
enjoyment of heaven, having no spiritual appetites. But we 
cannot suppose, that God would condemn us to positive and 
eternal misery, merely on account of this depraved (disordered) 
nature ; 3 for we are in no sense the authors or causes of it ; 

1 Ezek. 18: 2. 3. 20. Deut. 24: 16. Hos. 13: 9. 

2 On this subject, our divines therefore agree substantially with 
the great body of New England theologians, and with such ministers 
of the Presbyterian church, as have rejected the doctrine of literal im- 
putation in the old sense of the term. 

3 Ezekiel 18: 20. The soul that sinneth it shall die. The son shall 
not bear the iniquity of the father, neither shall the father bear the ini- 
quity of the son. See the whole chapter. Deut. 24: 16. The fathers 
shall not be put to death-*for the children, neither shall the children be 
put to death for the fathers ; every man shall be put to death for his 
own sin. 



128 NATURE OF SIN. [Art. II. 

and a just God will not punish his creatures for acts which they 
did not perform. Children, therefore, who die in their infancy, 
having never merited punishment by personal guilt, will indubita- 
bly not be consigned to perdition. Moreover as the atonement 
which the Saviour made, embraces the whole world, it must al- 
so include children, who are a part of it ; and as that atonement 
not only delivered its subjects from punishment, but also pur- 
chased for them a title to heaven ; it follows, that children, hav- 
ing not lost their title by voluntary unbelief, will for Christ's 
sake enjoy the benefit of it, that is, that at death their cor- 
ruptible nature shall be transformed into an incorruptible, and 
their mortal into an immortal one, and they, liberated from their 
moral disease, be ushered into the blissful presence of him, who 
said " suffer little children to come unto me, for of such is the 
kingdom of heaven." 

3. Strongly tempted by the solicitations of this depraved na- 
ture, which are however not irresistible, all men do, when they 
reach the years of moral agency, voluntarily indulge more or 
less in known sin, and thus, contracting personal guilt, expose 
themselves to the just displeasure of an offended God. 

4. All actual or real sin, consists in voluntary actions and 
their consequences, viz. 

a) Deliberate, voluntary transgressions of the divine law. 

b) Acts performed from mere habit, without design or pre- 
meditation. As these habits are formed by individual, volunta- 
ry acts ; they are properly the result of our voluntary agency, 
and justly chargeable to us. Hence, every profane word, ev- 
ery falsehood uttered by the habitual swearer and. liar, and 
every lascivious thought of the sensualist, though they occurred 
spontaneously, from mere habit, without design, and often al- 
most without the persons being conscious of the fact, are nev- 
ertheless actual sins, and justly expose the transgressor to the 
penalty of the divine law. 

c) The state of our feelings or affections on moral subjects, 



Art. II.] NATURE OF sin. 129 



so far as it is the result of our voluntary and habitual transgres- 
sions, in like manner involves us in condemnation. Every pen- 
itent sinner, and every enlightened believer, must deplore as 
his own personal guilt the insensibility of his heart, the instabil- 
ity of his affections. We do not mean, that our feelings are 
under the instantaneous control of volition. The contrary is 
evidently the fact. No careless sinner can by a mere act of his 
will, excite feelings of penitence for sin. And it is, to say the 
least, useless for ministers to exhort him to do so. His intel- 
lectual views must first be corrected. He must be persuaded 
attentively to reflect on the character and law of God, on bis 
own character and real interests, on the offers of pardon through 
a crucified Redeemer, and as he sincerely embraces correct 
views on these subjects, the correspondent, appropriate feelings 
will be excited in his mind. And the state of his religious af- 
fections throughout life, is dependent on the general course of 
conduct which he is pursuing, that is, on his voluntary actions, 
including the faithful use of those means of grace, through 
which the Holy Spirit operates on the soul. 

d) We are guilty on account of the erroneous or inade- 
quate views which we adopt on the subject of religion. With- 
out entering into a discussion of the several sources of errors in 
religious opinion, we remark, that they arise, in general, from 
voluntary neglect or abuse of the means of information, which 
God has vouchsafed us ; and, so far as this is the case, are just- 
ly laid to our charge. According to the laws of our nature, 
these views are constantly recurring to the mind, and exert an 
important influence on our conduct and feelings. And finally, 
the load of our guilt is augmented still more, 

e) By our omitting to attain the highest degree of holi- 
ness and usefulness, which ivas within our reach, by a constant 
and faithful use of all the means of knowledge and of grace, 
which God in his providence extended to us. And now, when 
we reflect on the vast extent of criminality, attached to our 

17 



130 nature or sin. [Art. III. 



voluntary actions, and the baneful consequences resulting from 
them, is it not evident that the guilt of every unconverted sinner 
is alarmingly great ! Has not even the believer daily much 
reason for humiliation, on account of his want of greater zeal and 
more extended usefulness ? Must he not exclaim with the psalm- 
ist : " Cast me not away from thy presence, O Lord ! and take 
not thy Holy Spirit from me ?" whilst he acknowledges the blood 
of Christ as the only ground of his justification, and unites with 
the redeemed in heaven in ascribing " blessing and honour and 
glory and power, unto him that sitteth upon the throne and to 
the Lamb for ever and ever." 



ARTICLE III. 



OF THE SON OF GOD (AND HIS MEDIATORIAL WORK). 

They likewise teach,, that the Word, that is 
the Son of God, assumed human nature, in the womb 
of the blessed virgin Mary, so that the two natures, 
human and divine, inseparably united in one person, 
constitute one Christ,who is true God and man, born 
of the virgin Mary; who truly suffered, was cruci- 
fied, died, and was buried, that he might reconcile 
the Father to us, and be a sacrifice not only for 
original sin, but also for all the actual sins of men. 
He likewise descended into hell, and truly arose on 



Art. IV.] OF JUSTIFICATION. 131 



the third day ; and then ascended to heaven, that 
he might sit at the right hand of the father, might 
perpetually reign over all creatures, and might sanc- 
tify those who believe in him, by sending into their 
hearts the Holy Spirit who governs, consoles, quick- 
ens and defends them against the devil and the pow- 
er of sin. The same Christ will return again open- 
ly, that he may judge the living and the dead, &c. 
according to the Apostolic creed. 



ARTICLE IV 



OF JUSTIFICATION. 



They in like manner teach, that men cannot be 
justified before God by their own strength, merits, 
or works ; but that they are justified gratuitously 
for Christ's sake, through faith; when they believe, 
that they are received into favour, and that their 
sins are remitted on account of Christ, who made 
satisfaction for our transgressions by his death. 
This faith God imputes to us as righteousness. 

I. General remarks. 

The third article describes the mediatorial work of the Re- 
deemer in a historical manner, by enumerating the several oc- 



1132 PLAN OF SALVATION. [Art. IV. 

currences embraced in it. It teaches us the incarnation of the 
Son of God, the union of the two natures of the Saviour in one 
person, his sufferings and death, his descent to the world of Spir- 
its, his resurrection and ascension, and the mission of the Holy 
Spirit. These incidents constitute that glorious display of re- 
deeming love, which the angels of heaven beheld with amaze- 
ment, which now fills the heart of every christian with gratitude 
and his lips with praises, and in the realms of celestial bliss will 
be the theme of his song throughout the revolving ages of eternity. 
The fourth article expresses the relation to the law of God, sus- 
tained by the returning sinner, at a certain stage of his prepara- 
tion for heaven. It therefore relates to a part of the third ar- 
ticle, and may more advantageously be discussed in connexion 
with it. 

This glorious w r ork of divine benevolence is the only ground 
on which salvation is offered to any individual of the human fam- 
ily. It is the foundation of the whole plan of salvation taught 
in the word of God, and has been the subject of much attention, 
as well as the theme of much discussion. It is doubtless desirable 
to every reflecting Christian to have some definite views of that 
scheme of mercy, to which he owes his happiness both in time 
and eternity. Nay, does it not betray a stupidity of soul unbe- 
coming our rational nature, to be indifferent on a subject, into 
which angels desired to look, and which constitutes the science 
and the song of heaven ? 



II. The Plan of Salvation through Christ. 

In describing the mediatorial work, the sacred volume em- 
ploys three kinds of terms ; first specific, literal descriptions of the 
individual acts of the Saviour, such as his birth, teaching, miracles, 
sufferings, death, he : Secondly, abstract terms more or less 
general in their nature and expressing also the influence of these 



Art. IV.] COVENANT OF WORKS. 133 



merits on the relations of man to the divine law, as atonement, 
reconciliation, propitiation, redemption, &c. ; and thirdly, figura- 
tive language more or less general, such as, giving liberty to the 
captive, opening the prison to them that were bound, bruising 
the serpent's head, &c. Different Christian writers, in endea- 
vouring to simplify and systematize their ideas on this sub- 
ject, have pursued various methods ; some preferring one, and 
others another of the above terms, to designate the whole 
work; some regarding several of them as synonymous, and 
others attributing a peculiar signification to each. Whilst a 
large portion of divines has divided the entire work of the Re- 
deemer into the three offices of priest, of prophet, and of king. 
This singular want of uniformity could not fail to envelope the 
subject in much confusion, and renders some observations on 
it the more necessary in this place. 

In order, then, to obtain clear views of the merits of the 
Saviour, which constitute a cardinal feature in the Scripture plan 
of salvation, it will be necessary to take a glance at that entire 
plan itself, in its various relations and circumstances. When 
we examine the sacred volume, we find that two entirely differ- 
ent methods of obtaining salvation, have been prescribed by God 
to man. The one existed in his state of original innocence, and 
the other in his depraved condition after the fall. The former is 
usually termed the covenant of works, the latter the covenant 
of grace. 

The Covenant of ivories, or plan of salvation prior to the 
fall. 

The Scriptures contain but little information on the specific 
circumstances of Adam, prior to the fall. It is evident, how- 
ever, that the situation and relations of man in his primitive 
innocence, were those of a perfect moral government. Its 
features were the following : 

a) The law under which he was placed was just, and sal- 
utary in itself. This was the moral law, together with some 



134 COVENANT OF WORKS. [Art. IV. 



positive injunctions, such as, to exercise dominion over the dif- 
ferent animals, 1 to observe the sabbath, 2 to till the garden of 
Eden, 3 and not to eat of the forbidden fruit. 4 

b) Suitable sanctions were attached to this law, viz. life, as 
the reward of obedience, and death, as the punishment of trans- 
gression. 

c) The Lawgiver ivas an authorized one, God himself. 

d) The subjects of this government had sufficient Tcnowledge 
of the law, and every requisite ability to fulfill it. 

As the provision for a pardoning power in human govern- 
ments, is confessedly based on their imperfection, on the belief 
that their punishments cannot be exactly apportioned to every 
shade of guilt, and on the possibility, in some instances, that a 
person convicted may still be innocent ; such a provision, tending 
so directly to multiply crimes and destroy the influence of the 
law could not belong to the perfect government of an omniscient 
God. If the exercise of this power is the prolific source of 
incalculable evils in governments including only a few millions 
of subjects ; its effects would be inconceivable in the moral 
government of God, which embraces not only the family of 
man, but also the countless hosts of heaven, and thousands of 
other worlds. Of this entire universe God is the moral gov- 
ernor, and as such under a natural obligation, to sustain the in- 
fluence of his laws for the welfare of his creatures. The 
penalty of its violation must therefore inevitably have fallen on 
our first parents, if the God of mercy had not made some ex- 



1 Gen 1: 28. And God blessed them and said — have dominion 
over the fish of the sea, and over the fowl of the air, and over every 
living thing that moveth upon the earth. 

2 Gen. 2:3. And God blessed the seventh day and sanctified it &c« 

3 Gen 2: 15. And the Lord God took the man and put him into 
the garden of Eden to dress (till) it and to keep it. 

4 Gen. 2: 17. But of the tree of the knowledge of good and evil, thou 
shalt not eat of it ; for in the day that thou eatest thereof, thou shall 
surely die. 



Art. IV.] COVENANT OF GRACE. 135 



traordinary provision to sustain the honour of his law, and deeply 
to impress upon his rational subjects the important truth, that 
though in this case the penalty was remitted, their moral gov- 
ernor would not suffer his laws to be transgressed with impuni- 
ty. Nor could the offspring of these parents have expected a 
better lot, under the covenant of works, after the fall. We are 
not only born with a disordered nature, and thus disqualified for 
communion with the perfect inhabitants of heaven ; but we 
have all likewise become voluntary transgressors of the divine 
law, and are therefore justly liable to its penalty on account of 
our own personal guilt. By the deeds of the law, we are ex- 
pressly told, no flesh can be justified. 1 The whole human 
family would therefore necessarily have been involved in ruin, 
if the Father of mercies had not graciously provided a method 
of escape, Such a provision he did make, and its features con- 
stitute what is termed 

The Covenant of Grace, 

Or plan of salvation since the fall. Its substance, as ex- 
plained by the Saviour himself is, that " God so loved the world 
that he gave his only begotten son, that whosoever believeth in 
him should not perish, but have everlasting life" 2 All that the 
scriptures teach, or reason suggests, on this important topic, 
may for the sake of perspicuity, be reduced to the following four 
heads : 

1 . The basis of this covenant, which is the work of Christ, 
usually termed the atonement ; 

2. The persons placed under it ; 

3. The manner in which the atonement changes their rela- 
tions to God and his law (the modus operandi of the atonement. / 

4. The part which we are required to perform, or the con- 



1 Rom. 3: 20. 2 John 3: 16. 



136 BASIS OF THE COVENANT. [Art. IV. 

ditions, on which the benefits of this covenant are bestowed 
on us. 

1. The basis of this covenant, the ground on which salvation 
is bestowed on men, is nothing else than the merits of the incarnate 
Son of God, Jesus, the Christ. By the merits of the Saviour we 
mean not any particular part of them, such as his death ; but the 
whole of what he did and suffered in accomplishing the work, which 
brought him from the throne of heaven, until he himself upon 
the cross proclaimed, " it is finished." His subsequent actions 
on earth, as well as his present agency in heaven, belong either 
to the publication of the finished work, or to its application to 
men. Nor do the merits of Christ merely become the mediate 
ground of our reconciliation with God, by leading us to repen- 
tance, and to such a moral reformation as renders us more pleas- 
ing to God, and induces him to pardon our transgressions. On 
the contrary, evangelical repentance is based on this display of 
the divine benevolence, it presupposes this pardon as already 
provided for us, and consists of sorrow for our ingratitude and 
rebellion against so good a "God, who commended his love 
towards us, in that, while we were yet sinners, Christ died for 
us." x The whole tenour of the sacred volume expressly 
inculcates the doctrine, that it was neither our repentance, nor 
faith, nor any thing else which we can do, but Christ who " re- 
conciled us" 2 to God, who " made a propitiation for our sins," 3 
and "provided a ransom for all." 4 

2. The persons whom God placed under this covenant of 
grace, are those who in consequence of Adam's fall, are born 
with a depraved nature, and therefore cannot be saved by the 
deeds of the law, under the covenant of works. 

a) This is evident from numerous, explicit passages of the 
sacred volume. The apostle Paul informs us, that the gracious 

1 Rom. 5: 8. 2 2 Cor. 5: 18. 19. 

3 1 John. 2: 2. 4: 10. * x Tim> 2 . 6# 



Art. IV.] EXTENT OF THE ATONEMENT. 137 



gift of salvation, is coextensive with the consequences of the 
fall. " Therefore, says he, as by the offence of one judgment 
came upon all men to condemnation ; even so, by the righteous- 
ness of one, the free gift came upon all men unto justification of 
life." x Speaking to Timothy, he declares that God, our Sa- 
viour, " will have all men to be saved and come to a knowledge 
of the truth," 2 that " the living God is the Saviour of all 
men" 3 To the Corinthians he writes " that Christ died for 
a//," 4 and " that God through Christ, reconciled the world unto 
himself;" 5 to Titus 6 % that the grace of God, which bringeth 
salvation, hath appeared to (been evinced in behalf of) all 
men ;" and to the Hebrews, 7 that " Jesus tasted death for ev- 
ery man." The Apostle John informs us, that " he is the pro- 
pitiation for our sins, and not for ours only, but for the sins of 
the whole world." 8 

Nor are the persons who lived prior to the incarnation of 
the Saviour, excluded from the number of those placed under the 
covenant of grace. This is clearly taught in the sacred volume. 
Peter informs us, that there is salvation in no other, " for there 
is none other name under heaven given among men, whereby we 
must be saved." 9 And, again, " to him (to Christ) give all the 
prophets witness, that through his name, whosoever believeth in 
him, shall receive remission of sins." 10 Hence, either all the 
ancient fathers, including the prophets themselves, were lost, or 
they were saved, as Peter expressly tells us, " through the grace 
of our Lord Jesus Christ." 11 

b) The universality of the atonement is evident from the 
fact, clearly taught in scripture, that Christ died also for those 
who are lost. The advocates of limited atonement maintain, 

1 Rom. 5: 18. 2 1 Tim. 2: 3—6. 3 1 Tim. 4: 10. 

4 2 Cor. 5: 15: 5 2 Cor. 5: 19. 6 Tit. 2: 11. 

7 Heb. 2: 9. ^ 1 John 2: 2. 9 Acts 4: 12. 

10 Acts 10: 43. u Acts 15: 11. 

18 



188? EXTENT OF THE ATONEMENT. [Art. IV. 



that he died exclusively for the elect ; and admit that if he died 
for one of those who are lost, he died for all mankind. This 
we think the annexed passages indisputably teach. 1 

c) It is evident from the fact, that the Saviour commanded the 
glad tidings of the salvation purchased by him, to be preached 
to all? Now, it cannot well be supposed, that the Saviour 
would enjoin it on his disciples to offer salvation to those for 
whom none was provided. Could it be regarded in any other 
light than deception, and can any plausible evidence be assigned 
of the necessity or benefit of such duplicity in the church and 
kingdom of the Messiah ? 

d) That the provision for the salvation of men extends to 
the whole human family, is evident from the divine will on this 
subject, as taught in scripture. God is represented as, " not 
willing that any should perish, but that all should come to re- 
pentance." 3 

e) Finally ; the same truth is clearly implied in all such 

1 2 Peter 2: 1. But there were false prophets also among the peo- 
ple, — who privily bring in damnable heresies, even denying the Lord 
that bought them, and bring upon themselves swift destruction. Rom. 
14: 15. Destroy not him with thy meat, for whom Christ died. 1 Cor. 
8: 11. And through thy knowledge, shall the weaker brother perish, 

for whom Christ died ? Heb. 10: 29. Heb. 6: 4. 5. 6. 

2 Mark 16: 15. 16. And he said unto them, Go ye into all the world 
and preach the gospel (the glad tidings of salvation) to every creature. 
Acts 17: 30. And the times of this ignorance God winked at, but now 
commandeth all men evei-y where to repent. Isaiah 55: 1. Ho every 
one that thirsteth , come ye to the waters, and he that hath no money ; 
come ye, buy and eat ; &c. 45: 22. Look unto me and be ye saved, all 
the ends of the earth. 1 Tim. 2: 4. God will have all men to come to a 
knowledge of the truth. 

3 2 Pet. 3: 9. 1 Tim. 2: 4. God will have all men to be saved, &c. 
Ezek. 18: 32. For I have no pleasure in the death of him that dieth, 
saith the Lord God ; wherefore turn yourselves and live. 33: 11. 
Say unto them : As I live, saith the Lord God, I have no pleasure in 
the death of the wicked, but that the wicked turn from his way and 
live : Turn ye, turn, ye, from your evil ways, for why will ye die, O 



Art. IV.] NATURE OF THE ATONEMENT. 139 

passages as describe the guilt of those who believe not in the 
Saviour, and represent their unbelief as the cause of their dam- 
nation. 1 For how could men be guilty for not receiving Christ 
as their Redeemer, if he never did make an atonement for them ? 
In not believing him their Saviour, they would believe the 
truth : and had they obeyed the advice of the ambassadors of 
Christ, and believed him their Redeemer, they would have 
yielded their faith to a falsehood. 

Nor is the position that this provision of mercy was made 
for all mankind at all inconsistent with the fact, that the scriptures 
sometimes speak distinctively of the' people of God. Because, 
those who accept the offers of mercy and become the obedient 
subjects of our heavenly king, whilst the great mass of mankind 
reject them, and persevere in their rebellion, may with undoubt- 
ed propriety be styled emphatically " the people of God," his 
choice or chosen, his select or elect people. 

3. The manner in which, and the degree to which, the 
merits of Christ change our relations to God and his law, have 
been variously viewed by different persons (the modus operan- 
di of the atonement.) 

a) The first view is that which confines the work of Christ 
chiefly to his sufferings, and regards them as a governmental 
transaction, as an abstract display of the divine indignation at 
sin, in order to prevent the law from being dishonoured, al- 
though its penalties should not be inflicted on all transgressors. 

This system regards man, as by nature (morally) incapa- 
ble of attaining salvation, without the special influence of God, 
and maintains that this special influence is denied to all except 
a certain number, whom God determined infallibly to save. 
This is, in substance, the view usually denominated Hopkin- 
sian : although it constituted but a small part of the doctrinal 

1 Go ye and preach \h& gospel (glad tidings of a Saviour) to every 
(rational) creature ; he that believeth not shall be damned. Mark 16; 
15.16. John 3: 18.36.8:48. 



140 NATURE OF THE ATONEMENT. [Art. IV. 

peculiarities designated by that term, and is received by many 
who reject its other concomitants. 

b) The work of Christ has been regarded by some, as an 
actual vicarious endurance of all the punishment, which would 
have been inflicted throughout eternity on a certain portion of 
the human family, whom, they supposed, God had determined 
infallibly to save, and as the price of their actual and infallible 
salvation. This system admits that all men are by nature (mor- 
ally) incapable of attaining salvation without a special influence 
of God, and maintains that this special influence is withheld 
from all except this select portion. This is what, with various 
modifications, is termed the old Calvinistic view of the atone- 
ment. 

c) Others regard the work of Christ, as the actual vicarious 
payment of the penal debt, and purchase of the title to heaven, 
for all the members of the human family, to be offered to them 
on conditions made possible by divine grace, to all who hear 
the gospel. Or by a slight modification of the same view, 

The work of Christ may be regarded as the vicarious endu- 
rance of incalculable suffering and the exhibition of perfect 
righteousness, by which full atonement was made and salvation 
purchased for the whole world, to be offered to them on condi- 
tions made possible by divine grace to all who hear the gospel. 
This may properly be termed the Lutheran view of the atone- 
ment. 

The only difference between the two aspects of this view 
relates to the duration, kind, and relations of the Saviour's suf- 
ferings. They were not the same as those of the sinner would 
have been in duration ; for they were not eternal : nor in kind, 
for the Son of God suffered no remorse of conscience, was tor- 
mented by no sense of personal guilt : nor could the atonement 
be the literal payment of the debt ; else when once discharged 
by the Saviour, the sinner might by right claim exemption from 
punishment and admission to heaven, regardless of his moral 



Art. IV.] the sinner's ability. 141 

qualifications, for a debt once paid cannot again be demanded. 
Moreover, crime is a personal act, and cannot like a pecuniary 
debt, be transferred or literally imputed to another. 

This system (the Lutheran) regards man as incapable of the 
conditions of salvation prescribed in the gospel (repentance and 
faith) without the gracious aid of God ; but maintains, that this 
necessary aid consists in means of grace and invariably accom- 
panying influences of the Holy Spirit, for the sincere (not per- 
fect) use of which all men possess the entire ability (physical 
and intellectual) and the sincere and persevering use of which 
is always, sooner or later, made effectual to the accomplishment 
of the above conditions of salvation. 

By " sincere" use is here not meant a perfect use, but a 
volition (and consequent effort) to use the means of grace aright, 
made in view of the proper motive. The difference between a 
sincere and a perfect performance of an act is not only obvious to 
the common sense of all mankind, but also taught in the sacred 
volume. No mortal, not even the most advanced Christian, can 
perfectly fulfil the requisitions of the all-perfect law of God. The 
degree of perfection attending our efforts at duty will generally 
be proportionate to our advancement in the Christian life. But 
however various be the degree of success attending the effort, 
all true Christians make it sincerely. But not only can every 
true Christian act with sincerity in this matter; every truly 
penitent and awakened sinner can resolve sincerely, that is, in 
view of the proper motive, to seek the Lord ; nay, even every 
careless sinner in a land of gospel light, possesses at all times 
the power to reflect on the evidences of his obligation to serve 
God, and in view of them, that is, in view of the proper motive, 
that is, sincerely, to resolve to seek his forsaken God. His ef- 
forts at first will be exceedingly imperfect, nay it may be impos- 
sible for him even to continue thinking of God any length of 
time, without being led r off by his inveterate habits of attention 
to different objects ; yet is the divine blessing promised even 



142 PRAYER OF THE UNRE GENERATE. [Art. IV. 



to the most feeble attempt. And every sincere effort of the unre- 
generate, to perform any duty, is doubtless pleasing to God. The 
contrary supposition involves the absurdity, that an unregene- 
rate sinner must first be an advanced Christian, or at least truly 
converted, before he can begin to seek the Lord acceptably. 
What parent does not applaud the sincere efforts of his child to 
accomplish the task assigned him, however imperfect the suc- 
cess with which those efforts are crowned ? The scriptures 
no where teach, that the prayers of the returning sinner are 
an abomination in the sight of God ; but the passage so often 
misrepresented, evidently and expressly refers to such sinners 
as are deliberately continuing in a course of transgression. 1 Do 
the scriptures announce to us displeasure on the part of God at 
the resolution of the returning prodigal, " I will arise and return 
to my father's house?" or do the doctrines of Christianity im- 
ply, that he ought to have undertaken the execution of this 
happy purpose in his own strength without addressing the mer- 
cy seat of heaven for gracious aid ? Does not an inspired apos- 
tle say " If any man lack wisdom (not having already attained it) 
let him ask of God who giveth liberally unto all men (and con- 
sequently also to returning prodigals as well as to professing 
Christians,) and upbraideth not ?" " Let us therefore come 
boldly unto the throne of grace, that we may obtain mercy and 
grace to help in every time of need ? " 2 

By " entire ability" in the above delineation of the sinner's 
state, is meant every thing that is necessary to bring an action 
fairly within the range of our voluntary agency, within oxxv pow- 
er of choice. To suppose the volitions of men to perform their 
duty mechanically or rather constitutionally, impeded by a cer- 

1 Prov. 28:9. He that iurnethaway his ear from hearing the law, 
even his prayer shall be an abomination. Of the same import also is 
Prov. 15: 8. 

2 Heb. 4: 16. See also Matt. 7: 11. and 7: 7. 



Art. IV.] CONDITIONS OF THE COVENANT. 143 

tain indefinite innate something within, misnamed moral inabil- 
ity, which the sinner cannot overcome, and which the Deity 
must first remove before a right volition can take place ; is to 
suppose all men born in a state in which they must necessarily 
sin on, until God removes from their hearts this insuperable 
barrier to holiness. What is it else than a delusive idea envel- 
oped in misapplied terms ? What else than to say that man 
has ability to do his duty, and yet has it not ? Certainly the 
term inability cannot with propriety be applied to any thing in 
the sinner, which it is in his power to remove : nor can there 
be any more propriety in predicating ability of any one, whose 
volitions are impeded by an innate impediment which he can- 
not surmount, either by his own strength, or by the help of gra- 
cious aid, which is actually offered to him and which he has 
power to accept. 

4. The part which it is required of us to perform, or the 
conditions on which the benefits of this covenant are applied 
to us. 

These conditions have been somewhat various in different 
ages, according as the features of this covenant have been more 
or less clearly revealed. There have usually been four grada- 
tions acknowledged in the successive publication of this cove- 
nant which have been termed economies : 

The Adamic, the Abrahamic, the Mosaic, and finally, the 
Christian as fully developed by our Lord and his inspired ser- 
vants, and recorded for the use of future generations in the New 
Testament. In each of these economies, the condition of sal- 
vation was in substance, faithful obedience to the light enjoyed. 
It is unnecessary to enter into a discussion of any but the last. 
Before the advent of Christ, the children of God exercised faith, 
more or less definite, in the Messiah to come. Under the last 

economy, in which we live, the conditions are repentance, 1 and 

__ _ _ . . . . . 

1 Mark 1: 15. Repent ye, and believe the gospel. Luke 13: 3. Ex- 
cept ye repent, ye shall all likewise perish. 



144 justification. [Art. IV. 

faith in Jesus Christ. These conditions may indeed be reduc- 
ed to one, namely faith ; x because this by its very nature pre- 
supposes repentance. Accordingly the Scriptures often men- 
tion faith alone ; " We are justified by faith," says the apostle 
Paul to the Romans. 

Whenever any individual performs these conditions, on 
which the blessings of the covenant of grace are bestowed, he is 
represented by the word of God as being in a state of 

III. Justification, 

that is, he is no longer under the curse of God's law, but is re- 
garded by the moral governor and judge as an heir of heaven, 
and as entitled to all the blessings necessary for his preservation 
and growth in grace. The nature of justification is, therefore, 
easily understood. 

Justification is that judicial act of God, by which the believ- 
ing sinner is declared to be entitled to the benefits of the Sa- 
viour's merits. Or more amply defined, Justification is that ju- 
dicial act of God, by which, a believing sinner in consideration 
of the merits of Christ, is released from the penalty of the law, 
and is declared to be entitled to heaven. 

a) The source of our justification is the benevolence or grace 
of God. 

b) The ground of this justification of the sinner is not his 
own works, but is none other than the above mentioned basis of 
the covenant of grace, the merits of Christ. 2 

1 Acts 16: 31. Believe on the Lord Jesus Christ and thou shalt be 
saved. 

2 Rom. 3: 21. 22. 28. But now the righteousness of God without 
the law is manifested, being witnessed by the law and the prophets : 
even the righteousness of God which is by faith of Jesus Christ unto 
all and upon all them that believe, for there is no difference. — There- 
fore we conclude that a man is justified by faith, without the deeds of 
the law. Rom. 4: 3. For what saith the Scripture ? Abraham believed 



Art. IV.] JUSTIFICATION. 145 

c) The subjects of this act, are all those sinners, who have 
a living faith in the Saviour of men. 1 This doctrine the Reform- 
ers considered of cardinal importance, and Luther called it the 
articulus stantis vel cadentis ecclesia, the article with which the 
church must stand or fall. 

d) The import of this justification, is not only remission of all 
the punishment due to our sins, but also a right to eternal life, 9 
and all the gracious aid necessary to its attainment. 

e) The evidences of justification are and can be none other 
than the evidences of a true and living faith, namely good works, 3 
and a life of evangelical obedience. If you have sincerely mourn- 
ed over your sins, if you have felt your inability to save yourself, 
if you sincerely love and have cordially embraced the plan of 
salvation through a crucified Saviour, if whilst you are devoting 
your soul and body as a living sacrifice holy and acceptable to 
his service, you nevertheless feel the imperfection of your best 
works, and habitually rely for heaven solely on a Saviour's blood ; 
then, reader, may you joyfully indulge the hope, that you are 
justified by faith, are a child of God, and an heir of heaven ! O 
glorious hope 1 

No room for mirth or trifling here, 
For worldly hope or worldly fear, 

God, and it was counted to him for righteousness. John 3: 18. He 
that believeth on him is not condemned ; but he that believeth not is 
condemned already, because he hath not believed on the name of the 
only begotten Son of God. 

1 Rom. 3: 28. sup. 

2 Rom. 5: 1. 2. Therefore being justified by faith, we have peace 
with God, through our Lord Jesus Christ ; by whom also we have -ac- 
cess by faith into this grace wherein we stand, and rejoice in hope of the 
glory of God. 

3 James 2: 20. 21. 23. But wilt thou know, O vain man ! that (mere 
speculative) faith without works is dead ? Was not Abraham our 
father justified by works, when he had offered up Isaac his son on 
the altar ? Seest thou how faith wrought with his works, and by 
works was faith made perfect ? 

19 



146 justification. [Art. IV. 



But oh ! when both shall end, 
Where shall I find my destined place ? 
Shall I my everlasting days 

With fiends or angels spend ? 

Nothing is worth a thought beneath, 
But how I may escape that death 

Which never, never dies ! 
How make my own election sure ; 
And when I fail on earth, secure 

A mansion in the skies. 

f) This justification takes place at the moment when the 
sinner first attains a living faith in the Redeemer. 

g) And, finally, from this state of justification the believer 
cannot fall, 1 save by deliberate and wilful abandonment of the 
path of christian duty. This is another glorious feature of the 
gospel scheme of salvation. Notwithstanding the numberless 
frailties and infirmities, which mingle with our best services, the 
Lord will not cast us off. Though we are surrounded by temp- 
tations and trials, which constitute necessary ingredients in our 
state of probation ; yet shall we not be tempted above our strength, 
yet shall nothing, neither tribulation nor distress, nor persecution, 
nor famine, nor nakedness, nor peril, nor the sword, nor death, 
nor life, nor angels nor principalities, nor powers, nor things pres- 
ent, nor things to come, nor height, nor depth, nor any other 
creature, be able to separate us from the love of God, which is 
in Christ Jesus our Lord. In short, nothing can eject us from a 
state of justification, but a deliberate, wailful act of our own, by 
which we renounce our allegiance to the Saviour, and are no 
longer willing to accept mercy on the terms of the gospel. 2 

1 Wherefore, brethren, give diligence to make your calling and 
election sure : for if ye do these things, ye shall never fall ; for so an 
entrance shall be ministered unto you abundantly into the everlasting 
kingdom of our Lord and Saviour Jesus Christ. 

2 Rom. 8: 35. 38. 39. 



Art. IV.] justification. 147 



That such deliberate transgressions, however, as bring the 
sinner into a state, in which it is morally impossible that he 
should be saved, cannot leave him in a state of justification, 
seems almost self-evident. Is Paul warning the Corinthians x 
against impossibilities, when he says to them : " Wherefore, let 
him that thinketh he standeth, take heed lest he fall"? and the 
Romans 2 when he said, thou standest by faith; yet be not 
highminded, but fear? Was Peter in a state of justification at 
that instant when he voluntarily denied his Lord ? or David in 
the moments of his uncleanness and guilt ? It cannot be. These 
works of sin are incompatible with the existence of a living faith, 
and living faith is essential to justification. The truth on this 
subject is more definitely stated by the prophet Ezekiel. 3 " When 
the righteous turneth away from his righteousness and committeth 
iniquity, shall he live ? All his righteousness that he hath done, 
shall not be mentioned ; in his trespass that he has trespassed, 
and in his sin that he hath sinned, in them shall he die." 

Let him, then, who thinks he standeth, take heed lest he 
fall ! 

1 1 Cor. 10:12. 2 Rom. 11: 20. 

3 Ezek. 18: 24. 



148 MEANS OF GRACE. [Art. V. 



ARTICLE V. 



OF THE MINISTERIAL OFFICE (AND MEANS OF GRACE). 

In order that we may obtain this faith, the ministe- 
rial office has been instituted, whose members are to 
preach the Gospel and administer the sacraments. 
For through the instrumentality of the word and sa- 
craments, as means of grace, the Holy Spirit is given, 
who in his own time and place, produces faith in 
those who hearken to the gospel message, namely 
that God, for Christ's sake and not on account of 
any merit in us, justifies those who believe in Christ. 

Having in the preceding Article announced faith as the ap- 
pointed and only condition of our justification, the Confessors 
proceed to describe the manner, in which saving or justifying 
faith is produced ; and in delineating the means of its produc- 
tion they are naturally led to introduce that order of men 
whose duty it is to administer them. This article therefore treats 
first of the ministerial office, and secondly of the means, by the use 
of which justifying faith is produced. The discussion of the for- 
mer of these subjects, we will for the sake of perspicuity, defer 
to Articles VII and VIII, under which we shall present such gen- 
eral remarks as we deem necessary on the subject of the church, 
her government and discipline ; and now direct our attention to 

The Means of Grace. 

Means of grace are all those things which God employs to 
present divine truth to the minds of men and urge them to obey 



Art. V-] MEANS OF GRACE. 149 

it, and in connexion with which he bestoivs the immediate in- 
fluences of his Holy Spirit. 

I. Generic Nature of these Means. 

All the means of grace may ultimately be reduced to reli- 
gious truth, in some way or other presented to the mind and 
impressed upon it. These methods are 

1. Written exhibitions of religious truth, a) The holy- 
volume is the grand depository of the sacred doctrines and pre- 
cepts. Their instrumental character is clearly taught : " The 
law of the Lord," says the Psalmist, " is perfect, converting the 
soul." " Search the scriptures," says the Saviour, " for in them 
ye think ye have the words (doctrines) of eternal life." And 
Paul triumphantly exclaims, " I am not ashamed of the gospel 
of Christ, for it is the power of God unto salvation (that is, it 
has a divine and saving power) to every one that believeth it." 
How obvious then is the duty to study this sacred volume, and 
to aid bible societies in distributing it over the earth ! 

b) Other good books, written by uninspired men, as they derive 
their contents originally from the sacred volume, partake of the 
nature of the fountain whence they flow. How many souls 
are now standing before the throne of God,who were instrumen- 
tally exalted thither by the practical works of Arndt, Spener, 
Franke, Woltersdorf, Wesley, Baxter, Doddridge and others ? 
Who that with the eye of faith has ever cast a glance toward 
heaven, would exchange the celestial glory of Arndt, for the 
crown of Napoleon ? 

2. Symbolic exhibitions of divine truth, a) Baptism, in ad- 
dition to its being the initiatory ordinance into the visible church 
of Christ, is a symbolic and impressive exhibition of the doctrines 
of natural depravity, and the purifying influence of the Holy 
Spirit, and is therefore an important means of grace in the 
church. 



150 NATURE OF MEANS. [Art. V. 

b) The Lord's supper is a symbolic and affecting exhibition 
of the facts of the atoning death of the Son of God, and of the 
various momentously interesting relations of that death to the 
moral government of the world, and the salvation of sinners. 
Nor are these truths any the less affecting when these outward 
ordinances are the signs by which they are presented to the mind, 
than when described in words, c) The dispensations of Prov- 
idence in the course of human events, likewise partake of this 
nature. We see in the successive actions of men and the con- 
sequences which flow from them, many solemn exhibitions of 
divine truth. 

3. Oral exhibitions of truth. Of this description are ^preach- 
ing ; b) the conversations if the truly pious, who out of the abund- 
ance of their hearts delight to speak of what the Lord has done for 
them, to vindicate the ways of God to man, and, with Zion's songs 
upon their lips, pursue their heavenward course, c) The admo- 
nitions of pious parents, who feel their obligation to bring up their 
children in the nurture and admonition of the Lord, d) Church 
discipline. This embraces not only admonition to offenders, in 
which scriptural views of their duty contrasted with their con- 
duct are presented to them ; but also suspension and expulsion ; 
for whence do these acts derive their authority but from the 
word of God ? and what are they but official exhibitions to 
the transgressor, of those truths of God, by which he is de- 
nounced as a criminal ? e) Prayer, though somewhat peculiar, 
still partakes essentially of the same nature. All prayer con- 
sists of three parts, adoration, confession, and petition. Of these 
the first is a devout repetition of the truths of scripture relative 
to the nature, attributes and relations of the adorable Jehovah ; 
the second is a feeling and an humble acknowledgement, that 
our heart and actions correspond to the scripture declarations of 
human depravity ; and in the third we present to God his own 
promises of pardon and gracious aid to the penitent and return- 
ing, or to the believing sinner. 



Art. V.] ADAPTATION OF MEANS. 151 



II. The Adaptation and Efficacy of these Means. 

We shall first speak of divine truth in general, and then 
specifically of prayer. 

I. The means of grace do possess a natural tendency to 
'produce the changes requisite for salvation. 

We must reasonably expect from the character of God, 
that the means which he selects for any purpose, will be adapt- 
ed to accomplish it. But the declarations of scripture on this 
subject banish all doubt. They not only assert a) in general, 
that " the scriptures are able to make us wise unto salvation" 1 
that they " are the power of God unto salvation, to every one 
that believeth," 2 and that " we are born again by the incorrup- 
tible seed of the word of God. 3 But they also b) specifically 
mention the principal parts of this change as wrought by divine 
truth. The word is represented " as sharper than any two-edg- 
ed sword" 4 to awaken and penetrate the heart of the sinner, 
the " law is a school-master to lead us to Christ ;" 5 "the scrip- 
tures make us wise unto salvation by producing faith 6 in Christ ; 
and we are sanctified by the truth. 7 

But, apart from these declarations of Holy writ, it is evident 
from reason that the truths of God's word must affect the hu- 
man mind in the same manner as other truths. They have 
alike a tendency to instruct, impress and urge us to action ; that 
is, a) to impart correct views of the subjects of which they treat, 
b) to excite our feelings, and c) to exert an influence on 
the will. Amid the rich treasure of truths contained in the 
sacred volume, some may be found having an evident tendency 
to produce each of the several changes, requisite to transform 
the careless sinner into an obedient child of God. In the case 

1 2 Tim. 3: 15. 16. 17. 2 Rom. 1: 16. 

3 1 Pet. 1: 23. James 1: 21. 4 Heb. 4: 12. Jer. 23. 29. 

5 Gal. 3: 24. 6 2 Tim. 3: 15. 7 John 17: 17. 



]52 INSUFFICIENCY OF MEANS. [Art. V. 

of holy, unfallen creatures, this power of truth is probably 
sufficient, without the superadded immediate influences of the 
Holy Spirit, to conduct the willing creatures of God onward in 
the path of duty. But upon the impaired susceptibilities and 
powers of fallen man, these truths cannot exert an influence 
sufficiently powerful, even when faithfully attended to by the 
sinner. Hence 

2) The scriptures teach us, that these means are not sufficient 
to awaken, convert and sanctify the soul, without the superad- 
ded immediate influences of the Holy Spirit. 

This is evident a) from the fact, that God found it necessa- 
ry to grant and promise these influences ; b) that the scriptures 
in speaking of the moral change wrought in men, distinguish be- 
tween the influences of the word and of the spirit, 1 and c) from 
express passages on this point. 2 

There is perhaps a tendency in some divines of the present 
age, practically to forget the scripture doctrine of the insuffi- 
ciency of means, and attribute too much efficiency to the in- 
trinsic (logico-moral) influence of truth. Nor is this error as 
innocent as might be imagined. It manifestly begets a sense of 
independence of God, unfriendly to the growth of genuine and 
therefore humble piety. It leads men to entertain and even to 
express absolute and definite expectations of specific effects of 
preaching within a given time ; thus regarding conversion as a 
mere mechanical operation, and God as their fellow-workman, 
who must needs ever come at their bidding ! 

It cannot be doubted, that persons of very different moral 
qualification to receive the divine blessing, may and often do 
make the same external use of the same appointed means to at- 

1 1 Cor. 3: 6. I {Paul) have planted, Apollos watered ; but God 
gave the increase. 

2 1 Cor. 3: 7. So then, neither is he that planteth any thing, nei- 
ther he that watereth ; but God that giveth the increase. 



Art. V.] OF prayer. 153 

tain it. That God will bestow his blessing upon each as soon 
as he is qualified to receive it, and therefore on the one sooner 
than on the other, reason would lead us to expect and scripture 
clearly inculcates. In accordance with this is the declaration of 
the Augsburg Confession, that the Holy Spirit " produces faith" 
through the means of grace " in his own time and place ;" that 
is, when and wheresoever he sees a moral fitness in the case. 

The proper course, therefore, doubtless is, that ministers, 
congregations, and inquiring sinners, should use the means of 
grace with the utmost possible fidelity, because they are wisely 
adapted to accomplish the purpose for which they were institut- 
ed, because it is God who appointed them, and because he has 
given no promise of his blessing to those who neglect them. 
But they should at the same time recollect, that these means, 
though salutary, are not sufficiently efficacious, even when faith- 
fully used, to awaken, convert and sanctify the sinner ; and that 
the immediate influences of the Holy Spirit which are promised 
in scripture to those who ask them, are absolutely necessary. 
They should, therefore, also cherish a deep and habitual sense 
of their ultimate dependance on the blessing of God, and constant- 
ly combine with tiie use of means sincere and fervent prayer 
for that divine influence. 

y III. Of Prayer, in particular. 

I. The nature of prayer. Prayer may be defined to be 
the sincere desires of the heart, for things consistent with the 
divine will, either orally or mentally addressed to God, in the 
name of Christ. , 

1. These desires must contemplate objects consistent with the 
divine will. 

Not miraculous gifts. The passage in James, 1 in which we 

1 James 5: 15. 

20 



154 NATURE OF PRAYER. [Alt. V. 

are told, that the believing prayer of the elder (minister) shall 
cure the sick, refers to the miraculous gifts of healing possessed 
by some in the apostolic age, which as they are now nowhere 
exhibited, must needs have ceased. 

Nor must wealth or worldly honour be the subject of our 
unconditional prayer. For these the Christian is not directed to 
supplicate. The true philosophy of human happiness is doubt- 
less expressed in the prayer of Agur \ l " Give me neither pov- 
erty nor riches, but feed me with food convenient for me." Ac- 
cordingly, 

We are to pray, a) for temporal blessings, that is, for health 2 
the supply of our daily necessities, and for as much temporal 
prosperity as our heavenly Father finds good for us. " Give us 
this day," says our blessed Saviour, " our daily bread." 

b) For spiritual blessings, for our moral improvement, and 
every thing requisite to effect it, and to prepare us for heaven. 
Even the heathen sages saw the propriety of addressing our sup- 
plications to the supreme Being for temporal protection and 
favours ; but they erroneously regarded moral blessings in an 
entirely different light. Cicero, in his celebrated work on the 
nature of the gods, introduces Cotta as saying : " Whoever 
gave thanks to the gods for his being a good man ? But for 
his being possessed of riches and honours, and preserved from 
dangers he does." To the more enlightened eye of Christian 
philosophy, however, we appear dependent on God no less for 
our spiritual than temporal prosperity. How could an awaken- 
ed sinner, who has learned to see his lost and undone condition, 
il work out his salvation with fear and trembling," if God were 
to sever the brittle thread of life, and thus permit him to drop 
into the pit of endless death ; or supposing his life prolonged, if 
his body were racked with excruciating tortures, or his mind 
bewildered in the mazes and enveloped in the darkness of ma- 



1 Prov.30. 2 2 Kings 20: 2. &c, 



Art. V.] 8UBJECTS OF TRAYER. 155 



niac night ? This even the heathen ought to have seen. But 
if we add the fact, clearly revealed in the gospel, of our inabili- 
ty to attain the necessary change of heart, even by the most 
faithful use of the means of grace, if God were to withhold the in- 
fluences of his Holy Spirit, it becomes an incontrovertible truth, 
that whilst with Paul and Apollos, we faithfully plant and wa- 
ter, our eyes must daily be directed to the throne of that God 
" who giveth the increase," for spiritual no less than for tempo" 
ral blessings. 

c) We should pray for our rulers : l a duty, alas ! too much 
forgotten even by Christians, the faithful and general discharge 
of which might have saved our country from some national sins, 
and from the judgments which a righteous heaven will sooner or 
later inflict on us. 

d) For our religious instructors. 12 This is indeed an im- 
portant duty fraught with very extensive benefit to ministers 
and churches. 

e) For our fellow-men at large, both friends and foes. 3 

f ) And especially for the kingdom of our blessed Redeem- 
er. 4 



1 1 Tim. 2; 2. 

2 2 Thess. 3: 1. 2. Brethren, pray for us, that the word of the 
Lord may have free course and be glorified ; and that we may be 
delivered from wicked and unreasonable men. Eph. 6: 19. 20. Pray 
for me that utterance may be given to me, that 1 may open my mouth 
boldly to make known the mystery of the gospel. That I may speak 
boldly as I ought to speak. Col. 4: 3. 4. 1 Thess. 5: 25. 2 Thess. 
3: 1. Brethren, pray for us, that the word of the Lord may have free 
course and be glorified. Matth. 9: 38. Rom. 15: 30. 

3 1 Tim. 2: 1. I exhort, first of all, that supplications, prayers 
and intercessions and giving thanks be made for all men. Matth. 5: 
44. Pray for them that despitefully use you and persecute you. 

4 Matth. 6: 10. Thy kingdom come. Matth. 10: 38. Pray ye 
the Lord of the harvest, that he will send forth labourers into his 
harvest. Isaiah 62: 7. Give him no rest — till he make Jesusalem a 
praise in the earth. 2 Thess. 3: 1. 



156 SUBJECTS OF PRAYER. [Art. V. 

The scriptures very frequently command us to pray for oth- 
ers. That these prayers will, when of the right character, be 
the means of some spiritual blessing to our fellowmen, cannot 
for a moment be doubted. That they will infallibly produce 
their conversion, is no where taught in the sacred volume, is in- 
consistent with the doctrines actually contained in it, and con- 
tradicted by the daily experience of all true Christians. The 
question arises, what is the nature of the blessings which such 
prayers do confer ? Our heavenly Father may have methods 
of answer unknown to us ; but the following seem evident. 
He may grant to those for whom we pray, a) some temporal 
blessing, such as deliverance from sickness, danger or want ; 
b) an increase of the means of grace, more frequent preaching, 
a more enlightened and zealous pastor, a pious neighbour, an in- 
teresting and instructive book, a tract, &c. &c. c) by some 
providential dispensation he may impress known truth more 
deeply on their minds, and thus give greater efficacy to it, 
d) or he may grant them an increase, for a season, of the im- 
mediate influences of his Spirit, either now or at a future time. 
This influence however will, in this as in every other case, not 
be irresistible, and will terminate in real blessing, only when 
faithfully improved, e) Prayer for Our fellow men tends to 
cherish in us proper feelings towards them ; and, if sincere, will 
lead us to use every other means for their spiritual good, f) The 
conviction of others, that we are praying and labouring for their 
salvation, has a powerful tendency to make them feel and act 
for themselves. 

The above principles, especially those of d) and c,) account 
for the manifest answers to prayer, often speedy and most re- 
markable, of which authentic accounts exist. Thus, prayers 
for the conversion of some particular individual, have often 
been the means of special blessing to him, which terminated in 
his change of heart. Here the Spirit may have recalled some 
known truths to the individual, or by some providence, or by 



Art. V.] SUBJECTS OF FItAYER. 157 

his immediate influence, impressed it more deeply on bis mind. 
In many instances the sinner gives heed to this solemn call and 
becomes a child of God ; in others, even this peculiar grace is 
resisted, and the sinner dies an enemy to his insulted sovereign. 

2. The prayers ichich ice offer to God must he sincere 1 and 
importunate 1 and unostentatious? If not sincere, they do not 
express the " desires" of the heart : but are mere accents of 
the lips, really inconsistent with the feelings of the supplicant. 
If all the oral petitions, which do not express the feelings of the 
heart were suppressed, professing Christians would approximate 
much nearer to the command of our Lord : u«e not vain re- 
petitions as the heathen do, for they think they shall be heard 
for their much speaking. What would we think of a fellow 
creature, who should implore of u? relief from sufferings which 
we knew he did not endure, or the gratification of wishes which 
he did not entertain? And can the all-knowing; God regard in 
a more favorable light prayers and confessions equally false? 

3. Our prayers must ever he conceived and offered in sub- 
mission to the divine will. Often we know not what is good 
for us, and our prayers granted would be a curse. Nero's 
mother prayed, that her son might be emperor. Her wishes 
were realized, but Nero murdered his mother. Thus, too, is 
the most enlightened Christian often mistaken, as to what will 
be most salutary for himself and best subserve the interests of 
the Redeemer's kingdom. And all who possess confidence in 
the government of an omniscient and benevolent God, must 
cheerfully submit their fondest wishes to his will, knowing that 
he will do all things well. As Christians therefore, lay claim 



1 John 4: 24. God is a Spirit, and they that worship him must wor- 
ship him in spirit and in truth. 

2 1 Tbess. 5: 17. Pray without ceasing. 

3 Matth. 6: 6. But thou, when thou prayest, enter into thy closet, 
and when thou hast shut thy door, pray to thy Father who is in se- 
cret &c. 



158 ADVANTAGES OF PRAYER. [Art. V. 



to this character, we cannot but rejoice, that the Lord God om- 
nipotent reigneth, and present all our petitions to the throne of 
grace with this proviso, " yet not my will, O Father ! but 
thine be done." 1 

4. Our prayers must be offered in the name of Jesus, 2 
must be accompanied with a forgiving spirit, 3 and a purpose 
of universal obedience. 4 

But the question has often been asked and is well deserving 
of a deliberate answer ; since an omniscient God knows our 
wants before we express them, and, as an immutable being, 
will not change his purposes, is there any real advantage re- 
sulting from prayer, and can any efficacy be properly ascribed 
to it ? 

II. The advantages of Prayer. 

1 . Prayer has a tendency to qualify us to receive the bless- 
ings desired, and thus to render it morally proper in God to 
grant them. We have seen above, that prayer is in reality a 
meditation on divine truth, on our relation to God and on our 
own sinfulness and wants. This meditation alone cannot fail to 
exert a salutary influence on the mind. But the fact, that these 
reflections are orally expressed, and addressed to the supreme Be- 
ing himself, in whose immediate presence the supplicant believes 

1 Matth. 20: 21. 22. And Jesus said unto her, what wilt thou ? 
She saith unto him, grant that these my two sons may sit, the one on 
thy right hand, and the other on the left in thy kingdom. But Jesus 
answered and said, Ye know not what ye ask. 

2 John 16: 23. Whatsoever ye ask the Father in my name, he 
will give it you. Col. 3: 17. Whatsoever ye do in word or in deed, 
do all in the name of the Lord Jesus. 

3 Matth. 6: 12. After this manner pray ye, forgive us our debts 
as we forgive our debtors. 

4 John 9: 31. If any man be a worshipper of God, and doth his 
will, him he heareth. 1 John 3: 22. 



Art. V.] ADVANTAGES OF PRAYER. 159 

himself to be, must manifestly heighten this effect and enhance 
the value of prayer as a means of grace. What Christian can- 
not testify, that when pouring forth his confessions of sinfulness 
into the lap of God, he has felt a deeper sense of humility than 
ever before ; and that when uttering his adoration of him, in 
whom all fullness of perfection dwells, his veneration has been 
still elevated, his worship been made more intense ; and that 
when tendering his petitions for future pardon and blessing, his 
views of redeeming grace, emanating from such a God, and ter- 
minating on such a sinner, have been exalted to their highest pitch ? 
But a still greater advantage resulting from the faithful 
practice of this duty is, that 

2. Prayer is actually the means of procuring for us the 
blessings which we seek, and which, without it, we would not 
have attained. 

But how does prayer accomplish this effect ? 
a) Not by producing a willingness in God, to bestow 
the blessing. God is at all times willing to bestow on all men 
every blessing they are qualified to receive. If, says the Saviour, 
ye, who are evil, (but imperfectly benevolent) know how to 
give good gifts unto your children ; how much more shall your 
heavenly Father (whose benevolence is infinite) give the Holy 
Spirit to them that ask him ? x An affectionate parent mourns over 
his dissipated, intemperate sons, whose habits disqualify them 
for making a correct use of the property, which he is no less 
willing than able to give them ; but which he conscientiously 
withholds, because it would be no blessing to them, and continues 
to withhold until they by a reformation of conduct become qualified 
to receive it. When the inquiring sinner first addresses the throne 
of grace, he is wont to pray for every spiritual blessing. But is he 
morally qualified to receive a sense of pardoned sin, before he has 
rightly learned to see himself a sinner ; or to appreciate the Saviour 
before he has felt his need of him ? The delay of the divine 



Luke 11: 13. 



160 INFLUENCE OF PRAYER. [Art. V. 

blessing in answer to some specific requests is, therefore, in no 
case occasioned by an unwillingness in God to bestow it, but by 
the unfitness of the supplicant to receive the very grace he asks, 
b) Nor hy producing a change in the purjjoses of God, 
Among men we often see a change of purpose and conduct, in 
consequence of supplication ; and gifts granted which would 
otherwise have been withheld. The question very naturally 
arises and has often been asked, does prayer effect a similar 
change of purpose in God ? Let us analyze a case of such change, 
and see whether it would comport with the character of the 
divine Being. A pious father has determined to disinherit his 
profligate and intemperate son, and made his determination known 
to his family. The son, affected by the intelligence, reflects, 
perceives the propriety of his father's purpose, and determines to 
reform. He attends the preaching of God's word, prays for the 
influences of the Holy Spirit, and becomes a true christian. Af- 
ter sometime he returns to his father's house, confesses his guilt, 
and prays for aid anew to engage in business. The father, with 
rapture in his heart, meets the returning prodigal, falls upon his 
neck and kisses him, and having satisfied himself of his sinceri- 
ty, grants his prayer. His first resolution was to refuse him any 
more property, because he w T as unworthy of it : his second, to 
grant him his portion, because he had unexpectedly learned his 
son's repentance, and believed he would now profit by what he 
might receive. The change of purpose was evidently occasion- 
ed by an accession of knowledge ; but as such accession cannot 
belonsr to God, neither can the change* Had the father at first 
known, that his son, though now a spendthrift and a sot, would 
reform ; what would have been his determination from the be- 
ginning ? Doubtless that so long as his son was dissipated, no 
property should be granted him, but as soon as the foreseen pe- 
riod of his reformation arrived, he should receive as much as he 
could profitably employ to the full extent of his portion. Here 
then would have been no change of determination : but two si- 



Art. V.] INFLUENCE OF PRAYER. 161 



multaneous purposes, referring to different periods in the son's 
life, each suited to his character at the time. And such is the 
case with the several purposes of our heavenly Father, refer- 
ring to different periods of an individual's life. Though success- 
ively executed, they were simultaneously formed in the divine 
mind, with a perfect foreknowledge of the conduct of the indi- 
vidual at each successive period, and always suited to that con- 
duct. 

Thus, too, we perceive the fallacy of the objection, that if 
prayer effects no change in the purposes of God, the blessings 
bestowed on supplicants after they have prayed for them, can- 
not be answers to their prayers. This would be true, if God 
had been ignorant of the fact, that these prayers would be offer- 
ed ; but having known this from eternity full as well as after 
they occurred, he could have had reference to them in the de- 
terminations of his conduct then formed, as well as after they 
had been addressed to him. 

c) Nor does prayer exert its procuring influence, by meriting 
the blessings sought. It is indeed an act in accordance with 
the will of God, and as far as it is performed with sincerity, that 
is, from proper motives, it is certainly well pleasing in his sight. 
We cannot but regard those divines as in error, who teach that 
even the sincere prayers of awakened and inquiring sinners, are 
not pleasing to God. Their grand argument, that such prayers 
are imperfect, proves too much. It would with infallible certainty 
condemn the prayers of the most eminent saints ; for though 
elevated higher in the scale of moral excellence, they and their 
best prayers fall far short of the perfection demanded by the 
law. When God says : "the sacrifice of the wicked is an abom- 
ination in my sight," he doubtless refers to such as are at the time 
voluntarily continuing in wickedness. And it is clearly a dic- 
tate both of reason and scripture, 1 that from the moment of the first 



1 Psalm 145: 18. The Lord is nigh unto all that call upon hina 
21 



162 INFXUENCE OF PRAYER. [Art. V. 

attempt of the most abandoned sinner to seek his forsaken God, 
every sincere effort and prayer are pleasing to that merciful Be- 
ing who has left us in no doubt as to the feelings, with which 
he contemplates the returning prodigal. 2 

Still there is nothing in prayer that could merit the favour 
sought, any more than in faith to merit justification. Who would 
suppose that a beggar by asking a charity acquired a right to ex- 
pect it ? 

d) But prayer is actually instrumental in procuring for us 
the blessings sought, because it was appointed by God himself 
as a means and condition, on which he would graciously be- 
stoiv the blessings that we need. 

When God, our righteous sovereign, devised the scheme of 
redeeming mercy, and determined to bestow his favour on our 
fallen race ; he had doubtless a right, as it was a pure gift to 
which we had no claim, to fix the conditions on which he would 
bestow it. And whatever condition he fixed on would be effi- 
cacious because he appointed it. Thus he has selected faith as 
the condition of justification, and prayer as a means by which 
we can obtain those blessings temporal and spiritual, which he is 
willing to confer on us. It is not difficult, even with our imper- 
fect vision, to see the wisdom of this choice. By prayer is 
meant " sincere desires for things agreeable to the divine will." 
Now ;these desires imply, in the supplicant, a) a determi- 
nation to forsake evil and seek the kingdom of heaven, for this 
must be the tendency of all " things agreeable to the divine 
will ;" and, b) such acquaintance with his own character and 

in truth ( Dft&D , sincerity, Gesenius Aufrichtigkeit. 1 Kings 2: 4. 
Isaiah 48: 1.) " jer. 29: 13. The Lord said, ye shall find me when ye 
search for me with all your heart. Heb. 11: 6. He that cometh 
unto God must believe (have faith in) his existence and that he is a re- 
warder of them that diligently seek him. 

2 Luke 15: 20. But when he was yet a great way off, his father saw 
Jbim, aiid had compassion, and ran and fell on his neck and kissed him. 



Art. V.] REASONABLENESS OF PRAYER. 163 



necessities, and with the nature of the thing desired, as makes it 
appear a blessing and desirable to him. These circumstances 
imply some moral qualification to receive and profit by the bless- 
ings prayed for, and thus evince the suitableness of prayer as the 
condition of their bestowment. Even if prayer were not appoint- 
ed by God as such condition, it appears that it would be moral- 
ly unfit in him to grant these blessings to any others than those 
who possess the qualifications involved in prayer. 

The appointment of prayer is abundantly taught in scrip- 
ture ;* nor are examples wanting of the most interesting and 
striking answers to it. The earnest supplication of Bartimeus 
arrested the attention of the passing Saviour and secured him 
his sight. The cry of the publican, " Lord be merciful to me a 
sinner" exerted a justifying influence in the chancery of heaven. 
In answer to prayer the bitter waters of the desert were made 
sweet ; the liquid stream issued from the rock in the wilderness ; 
the dead were recalled to life ; and the sun itself in the firma- 
ment arrested in its course ! 2 

Such then being the nature and efficacy of prayer, how im- 
portant is it, that both saints and sinners should avail themselves 
of its influence, not only in securing the favor of God on their 
own souls, but also in drawing down from heaven the same 
blessings on their relatives, their friends, their enemies and the 
whole family of man ! Christian, doth not thy heart condemn 
thee for neglecting thy interest at a throne of grace ? Sinner, 

1 Matth. 7: 7. Ask, and it shall be shall be given you ; seek, and ye 
shall find ; knock, and^it shall be opened to you. 26: 41. Watch and 
pray, that ye enter not into temptation. James 5 : 16. The fervent 
prayer of the righteous availeth much. Philip. 4: 6. In every 
thing by prayer and supplication — let your requests be made known 
to God. Matth 6: 9. After this manner, therefore, pray ye : our father 
who art in heaven &c. Luke 18: 1. 

2 Exod. 15: 25. And he cried unto the Lord, and the Lord showed 
him a tree which when he had cast into the waters, the waters were 
made sweet. Josh, 10: 13. So the sun stood still in the midst of heaven, 
and hastened not to go down about a whole day. 



164 REASONABLENESS OF PRATER. [Alt. V. 



poor wandering sinner, on the path-way to endless death, art 
thou aware of the fact, that even for thee, there is still hope, if 
thou wilt come in God's appointed way ? Hear then and heed 
the voice of mercy : " Let the wicked forsake his way, and 
the unrighteous man his thoughts : and let him return unto the 
Lord, and he will have mercy on him, and to our God, for he 
will abundantly pardon." 

Whether those events and influences which God produces 
in answer to prayer, are always mediately effected through the 
instrumentality of second causes, or whether the Ruler of the 
universe sometimes changes the natural train of events which 
would otherwise have taken place, has been disputed. If the 
former be the case, events thus produced are not the less real 
answers to prayer; because the train of causes to produce them, 
must have been selected with infinite wisdom to accomplish 
this specific end. Yet it may be true, as has been supposed, 
that in some cases, there would be an absolute impossibility or 
self-contradiction in the nature of things involved. In such in- 
stances doubtless the divine answers to prayer are effected by 
immediate interference w r ith the order of the physical or intel- 
lectual world ; exerted however in such a manner as will not in 
the least degree impair the freedom of moral agents. We must 
beware of regarding these acts of interference as unexpected 
to God ; they were foreseen and determined on in eternity and 
formed as much as any thing else, a part of his plan for the 
government of the world. The scriptures seem to favour the 
latter view. Nor is its truth at all impaired by the fact, that 
in the train of causation so far as known to us, we perceive 
no instances of such deviation. The universe may be compar- 
ed to a chain, of which the last few links only are visible to us ; 
and the other end of which reaches to the throne of a prayer- 
hearing and prayer-answering God. In a few instances, record- 
ed in scripture, he has touched the chain within our observation, 
and these events are termed miracles. But how often, and 



Art. VI.] THE GOSPEL CALL. 1G5 



when, be lays his hand on the higher and invisible links we 
know not. Yet here his influence would not be less effectual : 
and here it probably is that prayers frequently find their ans- 
wer. Here it probably is, that the hand of Jehovah, unseen by 
mortal eye, oft times diverts the current of events into new chan- 
nels, and originates new trains of causes, which whilst they con- 
firm the faith and accomplish the prayers of believers, advance 
the purposes of heaven, and exhibit the whole machinery of the 
universe as sympathizing with the moral government of God. 



ARTICLE VI. 



CONCERNING NEW OBEDIENCE, (OR A CHRISTIAN LIFE.) 

They likewise teach, that this faith must bring 
forth good fruits ; and that it is our duty to perform 
those good works which God has commanded, be- 
cause he has enjoined them, and not in the expec- 
tation of thereby meriting justification before him. 
For, remission of sins and justification are se- 
cured bv faith : as the declaration of Christ himself 
implies: "when ye shall have done all those things^ 
say, we are unprofitable servants." 

This article together with the Xllth and XXth, contain all 
that the Confessors deemed it necessary to say on the subject 



166 ILLUMINATION. [Alt VI. 



of repentance and faith. In order if possible to give perspi- 
cuity to our discussion, we shall treat of these several subjects 
under the general head of, 

I. The Changes wrought in the sinner by the Holy Spir- 
it through the means of Grace. 

In commenting on this subject we shall have some refer- 
ence to the terms usually employed by Lutheran divines in com- 
mon with others, in the explanation of it. 

1 . The call, or vocation, is that invitation given to man by 
God, either mediately or immediately, to forsake his evil ways 
and accept the offers of mercy. The immediate call, is that 
which is given miraculously, of which the case of Paul is an ex- 
ample. The mediate, or ordinary call, is that invitation to refor- 
mation which God gives us through his word, the external cir- 
cumstances of our situation, and the incidents of his Providence. 
This is the only call which men can now expect, it is given 
with equal sincerity to all who live in a gospel land, and brings 
salvation within the reach of them all, by tendering to them 
those means of grace which they have the ability to use with 
sincerity, 1 and the sincere use of which, the Holy Spirit will 
sooner or later make effectual to the conversion of the soul. 

This view of the call, manifestly pre-supposes the acknowl- 
edged doctrines of the church, that man, if left to himself, nei- 
ther would nor could turn to God ; and that the means of grace, 
though wisely adapted to the end for which they were design- 
ed, are not able to convert the soul, without the additional in- 
fluence of the Holy Spirit. 

2. Illumination is that mediate act of God, by which, 
through the instrumentality of the means of grace, he imparts 
to the inquiring sinner correct and spiritual views of divine 

1 See pp. 141. 142. 



Art. VI.] conviction. \C)7 

things. No one, who perseveringly and entirely disregards the 
call of God, ever becomes the subject of illumination. Be- 
cause this disregard includes in it the refusal to use the means 
of grace prescribed in scripture, through which alone the Holy 
Spirit illuminates the mind. On the other hand, if the sinner 
give heed to the call of God, to attend to the things pertaining 
to his peace ; that is, if he sincerely search the scriptures, in- 
quiring " Lord what wilt thou have me to do" and earnestly 
striving to conform to the will of God ; he will find his views 
of divine things remarkably changed. His ideas of the moral 
excellence, especially the holiness and benevolence of God, 
of the extent, spirituality and justice of the divine law, of the 
evil of sin in general, and of his own sinfulness in particular, 
will become vastly more clear, correct and practical. This 
state of the sinner's mind is also sometimes termed a state of 
illumination. 

3. But this change of views, which is the first effect of di- 
vine illumination, will be accompanied by another and equally 
striking alteration in the state of his feelings. Viewed in this 
clearer and more spiritual light, the moral excellence of the di- 
vine character excites in the illuminated sinner, feelings of 
love and adoration ; the law in all its extent and spirituality 
appears just, salutary and lovely ; whilst the depth of his own 
depravity, the multitude and aggravation of his sins, and his lia- 
bility to the just displeasure of God, excite in him new feelings 
of remorse, sorrow and fear. These two effects of divine illu- 
mination, are produced in a more or less gradual manner, and 
usually keep pace with each other. Sometimes both these effects 
are designated by the term conviction, whilst at others, this 
name is applied only to the changed views of the sinner, whilst 
his new feelings are denominated penitence, or repentance in 
its limited sense. 

Conviction, in the popular sense of the term, may therefore 
be defined to be the new and spiritual views of the awakened 



168 PENITENCE FAITH. [Alt. VI. 



sinner, concerning his own sinfulness and exposure to the wrath 
of God, together with feelings of deep concern for his salvation. 

4. Penitence, or Repentance in its more limited sense, 
signifies those feelings of sorrow and remorse, excited in the 
mind of an (awakened) illuminated sinner by a consideration 
of his sinfulness and danger. 

These feelings are different in degree according to the natu- 
ral temperament of the individual, or his degree of religious 
knowledge, or the degree of his actual guilt. When this sor- 
row arises merely from a consideration of our danger, our lia- 
bility to the divine wrath, it is termed, 

a) Legal repentance, and has nothing truly noble or hopeful 
in it. It is the same feeling which the impenitent robber often 
has when he anticipates the speedy execution of the penalty of 
the law upon him. 

But when these feelings of remorse originate from a convic- 
tion of our sinfulness, of the turpitude of our conduct in sinning 
against so good a God, against our nearest and best friend, our 
constant benefactor ; they are termed, 

b) Evangelical repentance, and belong to the noblest and 
most hopeful exercises of the awakened mind. They imply a 
perception of the intrinsic odiousness of our sins, of the beauty 
of holiness, of the justice of our condemnation, of the spirituality 
and excellence of the divine law, and a preparation of heart to 
understand and appreciate the plan of salvation generally. 

5. Faith. Justifying faith is that voluntary act of the 
illuminated and evangelically penitent sinner, by which he con- 
fides in the mercy of God through Christ for salvation, on the 
terms offered in the gospel. 1 



1 The term faith has also several other significations in the sacred 
volume, a) It designates the christian doctrines themselves (objec- 
tively), as in the passage "Earnestly contend for the faith" &c. b) It 
signifies mere historical belief of the scriptures &c. thus "the devils 
believe and tremble." This historical faith must precede repentance, 



Art. VI.] FAITH — ITS NATURE. 



a) It is a voluntary act, and therefore we find it commanded 
as a duty. 1 

b) It can be properly performed only by the illuminated 
and truly penitent ; because the blind and unrepenting sinner 
neither sees his necessity of a Saviour, nor feels a willingness to 
conform his heart and life to the requisitions of the gospel. His 
faith, if he have any, is merely a historical belief of conclusive 
evidence, such as may be possessed by immoral men, and even 
by the devils themselves. The repentance requisite must, 
moreover, be of the evangelical kind. His heart must be deeply 
affected by the moral excellence of the divine character and his 
own sinfulness, and thus it is that " with the heart man belie veth 
unto righteousness." 

c) Its exact nature is that of confidence, trust or reliance on 
God, and is similar to the confidence of a child in an affectionate 
parent, of one friend in the known character of another. It in- 
cludes 1) a knowledge or belief of the character of God, and 
especially of the Saviour as deserving of our confidence ; 2) 
feelings of approbation and delight in this character, especially 
as developed in the gospel plan of salvation, and 3) a volition 
to accept the offers of mercy on the terms proposed, that is, to 
act in accordance with this belief and feeling. 

d) Saving faith is accompanied by good works, 2 by a life of 
holiness. No man can be sincere in his professed reliance on 
the Saviour, who crucifies him afresh by voluntary sins. 

e) " Faith is the gift of God ;" because it is he who calls, 
enlightens, and convicts us, and enables us to repent of our 

and has nothing in it, implying a spiritual change ; but it is obvious 
from the above definition, that a living or saving faith can only succeed 
it. 

1 "Repent ye and believe the gospel (the glad tidings of a Saviour) 
Mark 1: 15. This is his commandment, that ye believe on the name of 
his Son Jesus Christ. 1 John 3: 23. 

2 James 2: 20—23. 

22 



170 sanctification. [Art. VI. 

sins ; without any one of which previous steps, justifying faith 
is impossible ; because he affords us that knowledge of his own 
character and the plan of salvation, in view of which alone we can 
confide in him : and because, at this, as well as every other stage 
of our progressive moral improvement, he never fails to superadd 
the blessing of his Spirit to the faithful use of the means of 
grace. 

6. Sanctification is a progressive conformity to the divine 
law and an increasing ability to fulfil its requisitions, wrought 
in the faithful believer by the Spirit of God, through the means 
of grace. 

a) It is the work of God's Holy Spirit ; as we are abun- 
dantly taught in the sacred volume : " Being sanctified by the 
Holy Ghost." 1 That same divine influence, which was neces- 
sary at every previous stage of this moral reformation, is no less 
indispensable here. 

b) It is effected through the means of grace. The word, 
the sacraments and all other means of grace, together with the 
dispensations of his providence both prosperous and adverse, 
are the principal instruments, by which the Parent of good ad- 
vances the sanctification of the returning sinner. 2 Whilst the 
believer is living in the conscientious use of these means, and is 
thus pursuing the path of duty, the benign and transforming in- 

1 Rom. 15: 16. That I should be the minister of Jesus Christ to 
the Gentiles, ministering the gospel of God, that the offering up of the 
Gentiles might be acceptable, (they) being sanctified by the Holy Ghost. 
1 Thess. 5: 23. 

2 John 17: 17. Sanctify them through thy truth, thy word is truth. 
Rom. 2: 4. Or despisest thou the riches of his goodness, and forbear- 
ance and long suffering, not knowing that the goodness of God lead- 
eth thee to repentance ? Heh. 12: 6. 10. For whom the Lord loveth 
he chasteneth, and scourgeth every son whom he receiveth. — For they 
(our earthly fathers) verily for a few days chasten us after their own 
pleasure ; but he (God) for our profit, that we might be partakers of 
tiis holiness. 



Art. VI.] SANCTIFICATION. 171 

fluence of the God of holiness is poured down upon him from 
on high. ' 

c) The faithful believer alone can be the subject of pro- 
gressive change. Sanctification is the work of the Holy Spirit, 
wrought through the means of grace ; but so soon as the believer 
becomes unfaithful to his God, he both neglects those means 
and grieves away that Spirit, and therefore inevitably interrupts 
this glorious work. Sanctification, moreover, consists in an in- 
crease of holy habits in the soul ; and the strength of these hab- 
its is augmented or diminished by every individual act. To 
maintain, therefore, that sanctification is invariably progressive 
in the believer, even when he relapses into sin, amounts to the 
repulsive position that acts of sin confirm our holy habits. 

That the cooperation of the sinner, by the faithful use of the 
means of grace, is essentially necessary to the progress of this 
work, is also clearly taught in Scripture ; where sanctification 
itself is, in this sense, even represented as the work of the be- 
liever himself. " Dearly beloved," says Paul to the Corinthians 
" let us cleanse ourselves from all filthiness of the flesh and spirit, 
perfecting holiness in the fear of the Lord. 1 " 

d) This gracious change itself, as witnessed in the believer, 
consists in increasing conformity to the law of God and ability 
to fulfil its requisitions. The believer's knowledge of God and 
divine things, is expanded by the habitual study of revealed 
truth ; is corrected by being brought into contact with the infal- 
lible word ; is rendered more spiritual and vivid by the vouch- 
safed influence of the Holy Spirit. Col. 1: 9. His feelings on 
the grand subject of salvation, on the character and interests of 
the Redeemer's kingdom, become more ardent and intense. No 
subject lies nearer to his heart than the glory of his God, his own 
eternal welfare, and that of his fellowmen. The Saviour ac- 
quires increasing preciousness to his soul, he perceives in him 

1 2 Cor. 7: 1. Rom. 12: 1. Heb. 12: 1. Ephes. 4: 22. &c a 



172 CONVERSION REGENERATION. [Art. VI. 

the chief among ten thousands, one altogether lovely, and as the 
hart panteth after the water brook, so does his soul long for God. 
Accordingly, the tenour of all his actions too, evinces an increas- 
ing conformity to the divine law. His determination to live for 
eternity and God, acquires increasing strength and regularity, 
whilst he labours to lay aside every weight, and the sin that doth 
most easily beset him, and run with alacrity the race set before 
him. 

But as he advances in this process, he also finds his strength 
increasing. Before his clearer vision of eternal and divine 
things, the toys and baubles of this world dwindle into insignifi- 
cance, and comparatively lose their tempting power. He finds 
himself strengthened with might in the inner man, and from a 
newborn babe he is gradually growing up to the measure of the 
stature of a perfect man in Christ. 1 The question whether the 
believer can attain absolute perfection in this world is discussed 
under Article XII. of the Confession, where it is specifically 
mentioned by the Confessors. 

II. Different names of this change. 

Thus have we reviewed the several parts of this great mor- 
al change in systematic order, and specified the names usually 
applied to them. Justification, which is sometimes inserted in 
this series, is not a change in man, nor even a divine influence 
exerted on earth, but a forensic act passed in the chancery of 
heaven. There are, however, a few other terms, which are 
used to designate either a part or the whole of this change, 
such as conversion, regeneration, and repentance. 

Conversion in popular language, signifies the entire change, 
by which the sinner becomes a new creature in Christ Jesus. 
Regeneration, likewise, in the scriptures, designates the whole 

1 Ephes. 4: 13. 



Art. VI.] CONVERSION — REGENERATION. 173 

change : " unless a man be born again," that is be converted, 
" he cannot enter," 1 he. In this sense of the term, regenera- 
tion is a gradual work ; because the entire change is never 
wrought instantaneously, and because the scriptures teach us, 
that we are regenerated mediately, and the use'of means must ne- 
cessarily be gradual. " He freely (Povhrj&eig willingly) begat 
us with the word of truth," 2 " being born again, not of corrup- 
tible seed, but of incorruptible by the word of God." 3 But it 
is also used by some religious writers, to designate a particular 
point in this progressive change, namely that moment, when the 
habits of the soul, which had before been gradually chang- 
ing, acquire a preponderance in favour of holiness. In this 
sense, which is also adopted by some Lutheran writers, regen- 
eration must be instantaneous ; that is, there is a moment, and 
but a moment it can be, until which the habits of the returning 
sinner still preponderate in favour of sin, and after which the 
current of the soul, as it were, inclines toward heaven. As 
the foot of the traveller passes in an instant some imaginary 
boundary, that does not occupy space, but merely circumscribes 
it ; so the soul, in its progress from sin to holiness, must ever 
be on the one or other side of this designated point, nor can it 
be imagined as stationary on it. This moment would coincide 
with the first act of justifying faith, yet in the order of things 
must be placed immediately before it. That there is, at this 
instant, any new faculty inserted into the soul, or any thing 
" implanted" into it, different in kind from what has already 
been described, we cannot find taught by reason or revelation. 
The term repentance, 4 is also used in the word of God, to 
designate the entire change, and especially that voluntary agen- 
cy, which is required of the sinner himself, in the progress of 



1 John 3: 3. 2 James 1: 18. 

3 1 Pet. 1: 23. See also 1 Cor. 4: 15. 

4 Mtxavom litterally signifies to change one's mind. 



174 DUTY OF REPENTANCE. [Art. VI. 



this change ; such as a) to " consider his ways" and direct his at- 
tention to the call of God, to his soul, that is, " attend to the things 
pertaining to his peace ;" b) to examine the evidences of that 
rebellion and moral depravity charged against him in the scrip- 
tures ; c) to cherish penitential feelings, and d) to turn to 
God, that is, to resolve no longer voluntarily to violate the laws 
of God, but faithfully to fulfil them and daily strive to lead a ho- 
ly life. Thus it is used by the Saviour, Luke 13: 3. " Nay, 
but unless ye repent {jat] ^eravoTjTS,) ye shall all likewise per- 
ish." 

III. The duty of Repentance obligatory on all men. 

In the above sense of the word repentance, it may not only 
be urged on sinners as a duty, but also as an immediate one, al- 
ways within their ability. 1 

First : That this repentance is a duty, obligatory on all 
sinners, is evident : for a) sin is in itself odious, is flagrant re- 
bellion against a just God, and productive of misery in time and 
eternity ; whilst this return to holiness is reasonable and right 
in itself, and never fails to advance our highest interests : b) 
because God has expressly enjoined it, he " commandeth all 
men every where to repent ;" 2 and c) because the neglect of it 
excludes us from all the promises of God's word ; d) because 
without it we are morally unqualified for heaven, and must be 
excluded from it : e) Because God tenders us every needful 
aid to enable us to repent. The sinner does not, indeed, pos- 
sess the ability to perform this duty independently of the call of 
God's word and the means of grace ; nor with these means, 
independently of the influences of the Spirit ; but that with 
these auxiliaries, which are tendered with equal sincerity to all 

1 Acts 17: 30. Matth. 4: 17. 

2 Acts 17: 30. 



Art. VI. J DUTY OF REPENTANCE. 175 



who hear the gospel, man does possess the ability to obey the 
command of repentance, of a voluntary abandonment of the 
service of sin, and a sincere and habitual effort to glorify God, 
is presupposed by the very fact, that he is commanded to do 
so, on pain of eternal ruin. It is a dictate of common sense, 
that no man, (nor even brute) can justly be punished for not 
doing what it was never in his power to do, and the ability to 
do which he did not voluntarily lose. The term ability we 
here use in its popular sense, as embracing every thing requi- 
site to bring a duty fairly within the sphere of our voluntary 
agency. The sacred volume explicitly inculcates the same 
doctrine. 

1. The Saviour himself extols the woman in the gospel, 
who came to anoint him, by saying, " she hath done what she 
could." 1 

2. For, says Paul, " if there be a willing mind (sincerity,) 
it is accepted according to what a man hath (according to his 
ability,) and not according to that he hath not. 2 

3. God has given to man different degrees of ability, intel- 
lectual and physical, and of means of improvement; and re- 
quires a proportionate degree of activity from each ; unto whom 
much is given, from him shall much be required. 3 

4. The same doctrine is taught by the parable of the tal- 
ents, 4 the requisitions of God being graduated according to 
their number. 

5. The conduct of Pharaoh in punishing the Israelites for 
not making more bricks than they were able, 5 and that of Nebu- 
chadnezzar, in demanding of his astrologers, on pain of " being 
cut to pieces," what " no man on earth can do" 6 unless aided 

1 Matth. 14: 8. 2 2 Cor. 8: 12. 

3 Luke 12: 48. 4 Luke 19. Matth. 25: 14. &c. 

9 Exod. 5: 6—23. 6 Dan. 2: 5—11. 



176 DUTY OF REPENTANCE. [Art. VI. 

by miracle, is represented as grossly tyrannical ; and can it be 
just to ascribe similar conduct to our God ? 

Secondly : All sinners are bound to repent immediately , 
because, a) This voluntary agency is at all times in their power, 
unless they have been given over to judicial blindness ; b) The 
guilt of our rebellion is augmented by every moment's delay, 
c) Our delay encourages others in sin. d) By deferring repent- 
ance we increase its difficulty, e) If we continue to grieve the 
Spirit of God, he may in righteous judgment withdraw his sacred 
influences, and abandon us to the hardness of our heart. God 
does not indeed, by any positive act, harden the sinner's heart ; 
for this would make him the author of sin, and is utterly incon- 
sistent with his character. But, that he justly may, and sometimes 
actually does withdraw the influences of his Spirit from the sin- 
ners, who have repeatedly resisted, quenched and grieved him, 
and voluntarily closed their eyes and hardened their hearts 
against his gracious agency, is clearly taught in scripture. 1 No indi- 
vidual in this life, can certainly know that he is the subject of this 
curse ; yet all impenitent and careless sinners have reason to 
fear it : for as the means of grace are insufficient for our conver- 
sion, without the influences of the Spirit ; it is evident, that, 
when thus abandoned of God, the sinner, though yet on earth, 

1 Be thou instructed, O Jerusalem, lest my soul depart from thee. 
Jer. 6: 8. — Rom. 1: 21 — 28. Because that when they knew God, they 
glorified him not as God, &c. ; wherefore God gave them up. — And 
even as they did not like to retain God in their knowledge, God gave 
them over to a perverse (adoxifiog undiscerning, disapproved,) mind to 
do those things which are not becoming. Hosea 4: 17. Ephraim is 
joined to his idols ; let him alone. Rom. 9: 18. Whom he will, he 
hardeneth (that is, abandons to the hardness of their heart.) Prov. 
1: 24 — 33. Because I have called and ye refused, — I will laugh at 
your calamity and mock when your fear cometh, &c. God suffered 
Pharaoh to harden his heart by withdrawing his Spirit, and others do 
the same. 1 Sam. 6: 6. Wherefore do ye harden your hearts ; as the 
Egyptians and Pharaoh hardened their hearts ? Exod. 4. Rev. 22: 11. 
He that is unjust, let him be unjust still, and he which is filthy, let 
him be filthy still. Heb. 6: 4. 8. 10: 23—31. 



Art. VI.] CHRISTIAN BENEVOLENCE. 177 

is the certain heir of hell, f) We ought to repent immediately, 
because death may at any moment consign us to perdition. 

IV. Of Christian Love or Benevolence, 

One of the cardinal traits of the Christian character, as pro- 
duced by genuine conversion, is that of Christian love. The 
Saviour inculcates the exercise of this grace in the strongest 
language. 1 He commands us, not to exclude even our enemies 2 
from our affections, in short, requires, that our benevolence be uni- 
versal. The apostle Paul commands us, not to feel interested 
in those objects only which concern ourselves, but also to attend 
to and promote the welfare of others : 3 and St. John pronounces 
this benevolence an essential part of the Christian character, de- 
nying, that those can love God, who fail to love their neigh- 
bour. The statements of the sacred volume on this subject, ex- 
hibit a threefold aspect of love, viz. 

a) Love of complacency, which is grounded entirely on an 
approbation of the moral excellence of the object. Such is the 
love of God to the holy angels and to his regenerate children 
on earth ; 4 and such love the sincere Christian also bears ta 
God and to his brethren in Christ. 

b) Love of gratitude is that additional affection of the 

1 Matth. 22: 39. Thou shalt love thy neighbour as thyself. John 
13: 34. 35. A new commandment I give unto you, that ye love one 
another: as I have loved you, that ye also love one another. 

2 Matth. 5: 44. 45. But I say unto you, love your enemies, bless 
them that curse you, do good to them that hate you, pray for them 
that despitefully use you and persecute you, that ye may be the children 
of your Father who is in heaven, who maketh his sun to shine on the 
evil and the good, and sendeth rain to the just and unjust. 

3 Phil. 2: 4. Look not every one on his own things, but every man 
also on the things of others. 

4 Isaiah 43: 4. Since thou wast precious in my sight, thou hast beet^ 
honourable, and I have loved thee. 

23 



178 NATURE OF CHRISTIAN BENEVOLENCE. [Art. VL 

Christian to his God, which whilst it presupposes complacency in 
its object, rests mainly on a sense of obligation, resulting from 
blessings bestowed on us. 1 

c) Love of benevolence. This may be termed a desire for 
the happiness of sentient beings. Yet as the capacity for happi- 
ness in rational beings is incalculably greater than in irrational, 
this grace of the Christian character may be defined a desire for 
the happiness of intelligent beings. It is this love of benevo- 
lence which is mainly contemplated in the grand moral precept 
of the gospel, thou shalt love thy neighbour as thyself. 

This benevolence is disinterested. The motive to its exercise 
is not the pleasure enjoyed by the Christian himself whilst in- 
dulging this feeling ; but it springs from an abstract and active 
desire for the happiness of all sentient beings. 2 

Its degree is graduated according to the intellectual and 
especially the moral excellence of its object ; or, as it is some- 
times expressed, according to their intrinsic and relative value 
in the scale of being. Yet it is impossible by our mental con- 
sitution for us to love all men equally in degree. Even the 
Saviour exhibited some peculiar attachment among the little 
band of his apostles ; and Paul tells us to do good unto all men, 
but especially to them who are of the household of faith. 3 Nor 
does this benevolence require, that we should love our neigh- 
bours in the same degree, in which we love ourselves. It is 
indisputable, that the principles of our mental nature, subse- 
quently to conversion, as well as before it, exhibit a stronger at- 
tachment to ourselves and our own interests than to those of 
others. This principle, moreover, when regulated by grace, 
exerts a very important and salutary influence on the conver- 
sion of our own souls, and the consequent interests of the king- 



1 1 John 4: 19. We love him, because he first loved us. 

2 Matth. 5: 43 — 45. Love your enemies &c. 

3 Gal. 6: 10, 



Art. VI.] THE CHRISTIAN A PHILANTHROPIST. 179 



dom of Christ in general. But true Christian benevolence 
requires, that we should really and sincerely desire the happi- 
ness of all the percipient creatures of God, in a degree suited 
to the intrinsic excellence of each. 

This desire exhibits itself in a habitual readiness according 
to our means, a) to minister to the temporal wants of our fellow 
beings. This duty is clearly and frequently inculcated in the 
sacred volume. 1 

b) The truly benevolent man is ever ready himself to ac- 
knowledge, and by all Christian means, to vindicate the just 
rights of the oppressed 2 of every nation, tongue, or complexion. 
Hence the true Christian is not only a just man, but a sincere 
philanthropist. He believes that of " one blood God made all 
men, of every nation, and of every complexion to dwell on the 
face of the earth f and therefore they are all by nature equal. 
Hence he feels a deep interest in the cause of human liberty 
and equal rights among the oppressed nations of Europe, 

1 Prov. 14: 31. He that honoured! the Lord hath mercy on the 
poor. 19: 17. He that hath pity on the poor, lendeth to the Lord, 
and that which he hath given will he repay him. Luke, 16: 9. 
Make to yourselves friends of the mammon of unrighteousness (of your 
•unsatisfying wealth,) that, when ye fail, they may receive you into ever- 
lasting habitations. Mark 10: 21. And Jesus said, Sell whatsoever 
thou hast, and give to the poor, and thou shalt have treasure in heaven. 
12: 42. A poor widow threw in two mites, and Jesus said, this poor 
widow has east in more than ye all. Heb. 13: 16. To do good and to 
communicate (make gratuitous contributions) forget not, for with such 
sacrifices God is well pleased. 1 Tim. 6: 18. 

2 Luke 3: 13. Jesus said to the publicans, exact no more than 
that which is appointed you. Isaiah 1: 17. Relieve the oppressed. 
Jeremiah 21: 12. Deliver him that is spoiled, out of the hand of the 
oppressor. Prov. 22: 22. Rob not the poor, neither oppress the afflict- 
ed, for the Lord will plead their cause, and spoil the soul of those that 
spoiled them. Jer. 17: 11. He that getteth riches, and not by right, 
shall leave them in the midst of his days, and at his end shall be a 
fool. 

3 Acts 17: 26. 



180 CHRISTIAN LIBERALITY FOR RELIGIOUS PURPOSES. [Art. VI, 



Asia, and America. Nor can his heart be insensible to the 
accumulated wrongs of poor Africa ; He earnestly longs, that as 
soon as possible, liberty should be given to the enslaved negro 
in our land, that this condemning crime should no longer pol- 
lute our national escutcheon nor draw down the vengeance of 
righteous heaven upon our guilty heads. 1 

c) But the principal display of the Christian's benevolence to 
his fellow men, must be sought in his sincere solicitude for the sal- 
vation of their souls. For this purpose he not only agreeably to 
scripture, habitually exerts his influence at the throne of grace, 2 
but is often engaged in devising new schemes, or executing old 
ones for the advancement of the kingdom of Christ ; and is ever 
ready, according as the Lord has prospered him, to devote a 
portion of his earthly substance to this sacred purpose. The 
enlightened Christian regards his property as the gift of God, 
as resulting from the divine blessing on his basket and his store. 
He knows, that God has commanded us to do good and com- 
municate, and make friends of this mammon of unrighteousness, 
because with such sacrifices he is well pleased. He knows, 
that his earthly possessions have but a relative worth, are val- 
uable in proportion to the importance of the objects they are 
made to accomplish. 3 But what objects can bear comparison 



:1 Psalm 103: 6. The Lord executeth judgment for all that are op- 
pressed. Isaiah 58; 6. Is not this the fast that I have chosen (em- 
blematic of the gospei d&y,) — to let the oppressed go free, — and that 
ye break every yoke? Philemon 15:16. That thou (Philemon) 
shouldest receive him (the run-away slave Onesimus,) not now as a 
servant, but above a -servant a brother beloved, especially unto me, 
but how much more, to thee, both in the flesh and in the Lord. 

2 Matth. 6: 9. After this manner therefore pray ye ; — Thy king- 
dom come, thy will be done, on earth as it is in heaven. Matth. 9: 37. 
38. Then saith Jesus unto his disciples, the harvest truly is plenteous, 
but the labourers are few, pray ye therefore the Lord of the harvest, 
that he will send forth labourers into his harvest. 

3 Heb, 6: 10. For God is not unrighteous to forget your work 
.and labor of love, which ye have showed towards his name, in that ye 



Art. VI.] CHRISTIAN LIBERALITY. 181 

with those, which the God of the universe commands, the sal- 
vation of never dying souls, the extension of that kingdom 
which our blessed Lord came to establish on earth, of that 
kingdom which will extend throughout the ages of eternity, in 
which he and all the faithful creatures of Jehovah will find their 
happiness and heaven.? What application of our property, af- 
ter suitable provision for our families, can promise us greater 
happiness in the future world ? Can more certainly secure the 
divine blessing to our offspring ? And what can be better cal- 

have ministered to the saints, and do minister. 3 John v. 5. 6. Thou 
doest faithfully (according to the principles of Christian duty) whatso- 
ever thou doest to the brethren and to strangers ; who have borne 
witness of thy charity before the church ; whom if thou bring for- 
ward on their journey after a godly sort, thou shalt do well : because 
for his (the Lord's) name's sake they went forth, taking nothing of the 
Gentiles (among whom they laboured ; that is, like modern mission- 
aries, receiving their support from Christians at home.) We therefore 
ought (cccpslkofitv, we are in duty bound) to receive such, that we 
might be fellow-helpers to the truth. Rom. 15: 24 — 26. When I take 
my journey into Spain, I will come to you (Christians at Rome ;) for I 
trust to see you on my journey, and to be brought on my way thither- 
ward (to Spain) by you. But now I go unto Jerusalem to minister un- 
to the saints ; for it hath pleased them of Macedonia, and Achaia to 
make certain contributions, (collection) for the poor among the saints at 
Jerusalem. 1 Cor. 16: 3. 6. And when I come, whomsoever ye ap- 
prove by your letters, them will I send to bring your liberality (con- 
tribution) unto Jerusalem. — And it may be that I will abide, yea and 
winter with you, that ye may bring me on my journey whithersoever I 
go. 2 Cor. 8: 3. 4. For (I bear record) that to their power, yea, 
and beyond their power, they were willing of themselves ; praying 
us with much entreaty that we would receive the gift, fyc. fyc. ch. 9: 1. 2. 
For as touching the ministering to the saints, it is superfluous for me 
to write to you: for I know the forwardness of your mind, for which 
I boast of you, &c. — v. 5. 6. Therefore I thought it necessary to ex- 
hort the brethren, that they would go to you before, and make up 
your bounty beforehand, — that the same might be ready as bounty 
(or bountifully) and not as of covetousness (sparingly ;) But this, I 
say, he who soweth sparingly shall reap also sparingly ; and he who 
soweth bountifully shall reap also bountifully. See also the preced- 
ing note, and Rom. 16: 2. Phil. 4: 10. 2 Tim. 1: 16. 18. Matth. 10: 
42. 1 Cor. 16: 2. Acts 28: 10. 1 Cor. 9: 11. 



182 CHRISTIAN RULE FOR GIVING. [Art. VI. 

dilated to retain in the mind of the Christian a lively sense of 
his responsibility in the use of property, than the habitual ef- 
fort at suitable times to devote a portion of it to purposes which 
will tell throughout eternity, than the constant endeavour to 
dispose of it according to the commands of him who gave it ? 
The Christian therefore should conscientiously determine, how 
much he ought annually to devote to benevolent purposes : 
and, when applied to aid any proposed object of benevolence, 
his only question can be, is the object really a proper one, and 
if so, to what proportion of my benevolent funds does its rela- 
tive importance entitle it. Whether he shall give at all, ac- 
cording to his means, cannot be a point of doubt to the true 
disciple of him, who went about doing good. 

But, when the rich man forgets, that he is merely steward 
over his possessions, and feels no obligation to give to just ob- 
jects, but sends away empty those who submit to the self-deny- 
ing duty of soliciting for charitable objects, or rather, of collect- 
ing what is due in the sight of God from every man of means, 
to any specific object of benevolence ; there is great reason to 
fear, that in him will be verified the declaration of the Saviour, 1 
How hardly shall a rich man enter the kingdom of heaven ! 
Yea, it is easier for a camel to go through the eye of a needle, 
than for a rich man, (a man thus abusing his riches and trust- 
ing in them) to enter into the kingdom of God ! 2 

Among the most undoubted institutions of Christian benev- 
olence at the present day, may be ranked all the well-regulat- 
ed Bible, Missionary, Education and Tract Societies, and Sab- 
bath-schools in our land. And among these, the most efficient 

1 Matth. 19:23. Then said Jesus unto his disciples, verily, I say 
unto you, that a rich man shall hardly enter into the kingdom of 
heaven. 

2 Matth. 19: 24. And again I say unto you, it is easier for a carn- 
al to go through the eye of a needle, than for a rich man to enter 
into the kingdom of God ! 



Art. VII.] THE CHURCH. 185 

and extensively useful have certainly been the American Bible 
Society, the American Education Society, and the American 
Board of Commissioners for Foreign Missions, which are sus- 
tained by the joint liberality of several denominations. 



ARTICLE VII. 



OF THE CHURCH. 



They likewise teach, that there will always be 
one holy church. The church is the congregation 
of the saints, in which the gospel is correctly taught, 
and the sacraments are properly administered. 
And for the true unity of the church nothing more 
is required, than agreement concerning the doctrines 
of the gospel, and the administration of the sacra- 
ments. Nor is it necessary, that the same human 
traditions, that is, rites and ceremonies instituted 
by men, should be every where observed. As 
Paul says : "One faith, one baptism, one God and 
father of all," &c. 



184 WHAT THE CHURCH IS. [Art. VIII, 



ARTICLE VIII, 



WHAT THE CHURCH IS. 



Although the church is properly a congregation 
of saints and true believers ; yet, as in the present 
life, many hypocrites and wicked men are mingled 
with them, it is lawful for us also to receive the 
sacraments, when administered by unconverted men, 
agreeably to the declaration of our Saviour, " that the 
Scribes and Pharisees sit in Moses' seat," &c. 

In the seventh Article, the Confessors, without entering, 
into the division of the church into visible and invisible, 
state that there will always be one true church, and that it con- 
sists of all true believers, however they may differ as to their pecu- 
liar human ceremonies. By this catenation of statements, they 
wished to prove to the emperor, that, although they had rejec- 
ted many of the human rites and ceremonies of the Romish 
church, they were still members of the one true church of Christ, 
and justly entitled to his protection. In the eighth Article they 
-oppose the error of the Donatists and others, who forgetting the 
difference between the visible and invisible church, denied the 
validity and efficacy of the ministerial acts of unconverted cler- 
gymen. 

The grand principles adopted by the Lutherans in general is, 
that the Head of the church, designing his religion for all nations 
of every variety of civil government, did not prescribe any " entire 
and specific form of Government and Discipline," but fixed only 



Art. VIII.] HEAD OF THE CHURCH. 185 

its radical features, which are equally admissible under all civil 
governments ; and left Christians of every age and country to 
adopt such additional regulations as they may judge best. Ad- 
hering to this principle, the organization and government of the 
Lutheran church is in some respects different in the different 
kingdoms of Europe. In the succeeding remarks we shall ex- 
hibit the views which we deem most accordant with the spirit 
and precepts of the New Testament, and which are with few 
modifications received by our church in this country. 

I. The name. The words used both in the Old 1 and New 2 
Testament to designate church, signify merely an assembly of 
persons, and are applied indiscriminately to secular as well as 
to religious convocations. In the New Testament, the word 
church signifies 1. the whole Christian church, as in Matth 16: 
18. Thou art Peter, (a rock, and on this rock the faith pro- 
fessed by thee) I will build my church, he. 1 Cor. 10: 32. Give 
none offence neither to the Jews, nor to the Gentiles, nor to the 
church of God, and ch. 6: 4. 15: 9. 2. A particular church. 
Acts 8: 1. the church at Jerusalem. 9: 31. 1 Cor. 1: 2. 

II. The head of the church is: not the pope of Rome ; nor 
the king, or any other civil ruler of a country. But the head 
of the church is none other than our blessed Lord himself. 
" Christ is the head of the church." Eph. 1: 22. 5: 23. 

III. Government and Discipline of the church. Chris- 
tians differ in opinion on the question, whether Christ has left 
on record any entire system of ecclesiastical government, which 
is obligatory on the church in all ages. Those maintaining 
the affirmative, are sometimes called High-churchmen, (jure 
divino,) however they may differ in opinion as to what is the 
precise system taught in the scriptures. Such are some Epis- 
copalians and a very few Presbyterians. Those on the con- 
trary are denominated " Low-churchmen," who do not believe 

1 btlp kahal. 2 exxlrjala ecclesia. 
24 



186 MODES OF CHURCH GOVERNMENT. [Art. VIII, 



any system taught in the sacred volume in all its features, and 
adopt on the ground of expediency, such additional regulations 
as they deem most consonant with the genius of the civil gov- 
ernment under which they live, best calculated to advance the 
interests of the Redeemer's kingdom. To this class belong 
most Protestants and especially the entire Lutheran church in 
the whole world. 

The several systems of government actually adopted in the 
Christian church, may be reduced to the following ; a) The 
Papal system, which aims at subjecting the whole church in 
the world, ultimately to the dominion of one man, the pope of 
Rome, and to reduce the civil governments of the earth to sub- 
jection to that individual and his court. This system, though 
constructed with all the wisdom and cunning of the most politic 
civil establishments, is doubtless the grossest deviation from the 
simplicity of the apostolic church, and is that form of ecclesias- 
tical corruption against which the Reformers felt constrained to 
take the field, b) The Episcopal, which acknowledges the 
bishops as a distinct and superior order of clergy, c) The 
Presbyterian, which maintains the parity of ministers, the co- 
operation of ruling elders, and the union of all its churches ulti- 
mately under one judicatory of review and control, called the 
General Assembly, d) The Independent or Congregational, 
which in addition to the parity of ministers, holds that all pow- 
er of government and discipline is possessed by the members and 
pastors of each individual church, and that the jurisdiction of 
each church over itself is final. And e) The Lutheran, as 
found in the United States. This, in reference to the systems 
before mentioned, is Eclectic in its nature. It embraces all 
those principles and precepts, of permanent obligation, which are 
contained in the New Testament, and such other regulations 
dictated by reason, best adapted to the genius of our free repub- 
lican institutions, and calculated most successfully to advance the 
cause of Christ. The fundamental features of this system are 



Art. VIII.] THE ECLECTIC, OR AMERICO-LUTHERAN SYSTEM. 187 

the following, viz. 1. Parity of ministers, 2. Cooperation of 
ruling elders as representatives of the church, 3. Union of the 
churches within the limits of a Synod for the regular purposes 
of review and government, 4. Special Conferences for the 
purpose of holding stated protracted meetings. These Confer- 
ences are subdivisions of Synods, embracing from five to ten 
ministers each, who are annually to hold several protracted 
meetings within the bounds of each district. " The chief busi- 
ness to be performed at them is to awaken and convert sinners, 
and to edify believers by close practical preaching." 1 5. An ad- 
visory union, of all the different Synods in one General Synod. 
In the government of individual churches and of Synods the Luthe« 
ran church in the main resembles the Presbyterian. The pow- 
er of the General Synod is however exclusively advisory, and 
therefore bears most analogy to the Consociations of the Congre- 
gational churches of New England. The details of this system 
as practised in the Synods connected with the General Synod, 
may best be learned from the Formula of Government annexed 
to this volume. The whole church as a body, 2 that is, the min- 
ister and all the members of each individual church in some cases 
personally, and in others by the church council as their repre- 
sentatives, possess the power to execute church government and 
discipline, that is, to receive new members, to censure 3 or ex- 
clude 4 unworthy ones, to restore penitents, 5 &c. &c. It is 

1 See the formula annexed to this volume, Chap. XVI. § 2. 

2 2 Cor. 2:6.10. Sufficient unto such a man is this punishment 
which was inflicted of many. v. 10. 1 Cor. 5: 12. Do not ye (Corin- 
thian Christians) judge them that are within ? — therefore put away from 
among you that wicked person. 

3 1 Tim. 5: 20. Them that sin rebuke, before all, that others also 
may fear. 

4 See note 2. and Titus 3: 10. A man that is an heretic {algsrixov, 
one who excites factions or divisions) after the first and second admoni- 
tion, reject. 

5 Gal. 6: 1. Brethren, if a man be overtaken in a fault, ye who arc 



188 OFFICERS OF THE CHURCH. [Art. VIII. 



worthy of notice^that the plan proposed by that eminent divine, 
the Rev. Dr. Alexander of Princeton, for the reorganization of 
the Presbyterian church, on occasion of the recent convulsions 
of that body, and complaints of its unwieldy bulk and excessive 
power, is exactly similar in all its principal lineaments to the 
above Lutheran system as practised 1 in this country, by the Syn- 
ods connected with the General Synod. 

IV. Officers of the Church. 

The officers in the Lutheran church are ministers, ruling 
elders, and deacons, who taken together constitute the church 
council. 

Of Ministers. 

The views of the Lutheran church touching the ministerial 
office, may be embraced in the following features : 

a) This office was instituted by divine authority, and all 
Christians are bound to regard faithful ministers as servants of 
Christ and messengers of God. 2 

spiritual, restore such a one it) the spirit of meekness. See also on the 
form of process, Matth. 18: 15 — 17. 

1 See Biblical Repertory for 1832. The grand features proposed to 
be altered in the present structure of the Presbyterian church are, that 
their General Assembly shall have only advisory power, and their Syn- 
ods there proposed have each for its own district, that final judicial 
power now possessed by the General Assembly. 

2 Matth. 28: 19. 12. Go ye therefore and make disciples {(ia\ri]Tsv- 
(tute) of all nations, &c. Acts 20: 28. Take heed therefore (ye el- 
ders of Ephesus) unto yourselves, and to all the flock over which the 
Holy Ghost hath made you bishops (eTriaxoTiovg, the same word as in 
Philip. 1: 1. and elsewhere,) to feed the church of God, which he 
hath purchased with his own blood. John 20: 21. Then said Jesus 
unto them again, Peace be unto you : as my Father hath sent me, even 
so I send you. Acts 14: 23. Eph. 4: 11. 13. 1 Tim. 3: passim. 
2 Tim. 2: 2. 



Art. VIII.] PARITY OF MINISTERS. 1^9 



b) All the incumbents of this office are, by divine appoint- 
ment, of equal rank. The parity of ministers by divine right is 
a doctrine which Luther strenuously and triumphantly maintain- 
ed against the Papal hierarchy ; and his views were adopted by 
all the other principal reformers. Even in those portions of our 
church, such as Sweden and Denmark, in which some imparity is 
practised, it is advocated only on the ground of human expedi- 
ency, whilst the primitive parity is unhesitatingly admitted. The 
arguments which place this doctrine beyond all doubt, are 1 . That 
the word of God contains not the least intimation of diversity of 
rank among the standing ministry of the New Testament. 
Those officers who were endowed with miraculous gifts, and 
whose instrumentality Christ employed in the first formation of 
his church, were extraordinary and of temporary standing. We 
hear not a word in the oracles of God of such a being as a pope 
nor of diocesan bishops. 2. The different names applied to 
ministers, such as bishops, elders, &c. are used as convertible 
terms, and therefore must imply equality of rank. Thus in 
Acts 20: 17, we are told that at Miletus Paul convened the elders 
(ngeopvTSQOvg) of Ephesus, and in v. 28.' he admonishes them to 
take heed of the church of God, which he purchased with his 
blood, and over which the Holy Ghost had made them bishops 
(tmo'Aonovg). For the Greek word which is here incorrectly 
translated overseers, is the same which in other passages is trans- 
lated bishop, 1 and ought to have been so rendered in the case 
before us, as it also is in the excellent translation of Luther. 
3. In the instructions given by Paul to Timothy 2 and Titus, 3 
for the appointment of ministers, in every place where they 
established churches, and the qualifications requisite for the 
office, he gives them directions for only one order of ministers, 

1 Philip. 1: 1. 1 Tim. 3: 2. Tit. 1: 7. 1 Pet. 2: 25. 
' 2 1 Tim. 3. 2 Tim. 2: 2. 
3 Tit. 1: 5. 



190 CALL TO THE MINISTRY. [Art. V1IL 

and says not a syllable about any other. But can it be supposed, 
that if another rank of ministers were intended to be establish- 
ed, there would not be at least some hint dropped as to the fact, 
or the qualifications requisite, or the mode of their induction 
into office ? As to the deacons, for whose election Paul gives 
directions, 1 they were not ministers, but, as we are expressly 
told, 2 laymen elected by the members of the church " to serve 
at tables," in order that the apostles might be released from 
that duty and be able to give themselves " continually to prayer 
and the ministry of the word." 4. There are no peculiar duties 
any where in scripture assigned to different orders of ministers. 

5. The final charge of our Saviour 3 addresses them all as equal. 

6. History affords us not a vestige of evidence that imparity 
actually existed in the ministry prior to the third century. 

c) No man has a right to assume this office without a regular 
call. 4 " This call may be divided into internal and external. 
By the former is meant the conviction of the individual, that 
God has designed him for this office. This conviction is not at 
the present day produced in an immediate, extraordinary or 
miraculous manner, as in the case of the ancient apostles and 
prophets. God has prescribed a regular mode, according to 
which the ministry is to be perpetuated, and we have no right 
to expect a needless deviation from it. These ordinary eviden- 

1 1 Tim. 3: 8. 

9 Acts 6: 3. 4. Wherefore brethren look ye out among you, seven 
men of honest report, full of the Holy Ghost and wisdom, whom we 
may appoint over this business (serving at tables:) but we will give 
ourselves continually to prayer and to the ministiy of the word. v. 3. — 
It is not reasonable that we should leave the word of God and serve 
tables. 

3 Matth. 28: 19. 20. 

4 Rom. 10; 15. And how shall they preach unless they be sent ? 



Art. VIII.] CALL TO THE MINISTRY. 191 

ces of a call are, first, undoubted piety, 1 secondly at least me- 
diocrity of talents, 2 thirdly a desire or at least an ultimate wil- 
lingness to serve God in the ministry ; 3 and fourthly, the coop- 
eration of divine providence by the removal of all insuperable dif- 
ficulties. Oftentimes the Lord trains up men for his service by 
leading them through trials and obstacles of the most afflicting 
character, in order that they may become inured to hardships, 
like good soldiers of Christ ; but if he suffered any obstacle ab- 
solutely impassable to obstruct the way of the ministerial candi- 
date, he would thus absolve him from the obligation any farther 
to pursue his course. By the latter, or external call, is intended 
the regular induction of an individual into the ministerial office 
by one 4 or if possible several 5 existing ministers with prayer 
and the laying on of hands, or, as it is usually termed, by ordi- 
nation. 

d) No one ought to be ordained to this office who is not 
both intellectually and morally well qualified. Because 1. The 
apostle expressly requires, that they be qualified to teach. 6 
2. They are by their example to excite others to the practice 
of all christian virtues, and therefore must possess them them- 
selves. 3. If not morally qualified, they are a stumbling block 
to others. 7 4. If intellectually incompetent, they are the sub- 
jects of ridicule to the enemy, exert little influence among men, 
and bring disgrace on the church. 8 



1 John 3: 3. Luke 6: 39. And he spake a parable unto them, Can 
the blind lead the blind ? Shall they not both fall into the ditch ? 

2 1 Tim. 3: 2. A bishop then must be — apt to teach (adapted, suit- 
ed for teaching.) 

3 Matth. 4: 20. 22. And they straightway left their nets and fol- 
lowed him — and they immediately left the ship and their father and 
followed him. 

4 Titus 1: 5. 5 1 Tim. 4: 14. Acts 13: 2. 3. 

6 1 Tim. 3: 2. 9. 2 Tim. 2: 24. Tit. 1: 9. 

7 Matth. 18: 6. Psalm 50: 16. « Rom. 2: 24. 



192 PAUL SUFFERS NOT WOMEN TO TEACH. [Art. VIII. 

e) The duties of ministers are principally these : to expound 
the word of God, to conduct the public worship, to administer 
the sacraments, to admonish men of their duties, and by all 
proper means both public and private to edify the church of 
Christ and extend it throughout the earth. 1 

f) Women are not permitted to teach. " Let your women 
keep silence, says Paul, in the churches (that is, in the assem- 
blies for religious worship : The Christians had no public 
houses of worship in the first century ;) for it is not permitted 
unto them to speak." 2 This language, as also that which he 
uses to Timothy, 3 is absolute and unequivocal. Nor is it in- 
consistent with what he had said in the same epistle to the 
Corinthians, a few chapters earlier (ch. XI.) where he had used 
these words : " every woman that prayeth or prophesieth with 
her head uncovered, dishonoureth her head." For it is only 
necessary to know the significations of the Greek word for 
" prophecy," and the difficulty vanishes. These are, first to 
possess and exert the miraculous power of foretelling future 
events, and, secondly, to sing the praise of God in sacred 
hymns. 4 Now, if we suppose, that the former is its signification 
in the passage before us, it will follow, that the Holy Spirit did, 
in the apostolic age, at least in a few instances, inspire females 
to utter predictions of future events, accompanied by prayer, 
and that Paul in this passage directs them to wear a veil, whilst 
exercising this gift in public. Should any females, in any other 
age, possess the same miraculous power, it would doubtless be 
right to exercise it. If the second meaning be adopted, the 
passage is alike free from all difficulty : and would teach, that 

1 See Formula of Gov. and Discip. Ch. III. Sect. I. 

2 1 Cor. 14: 34. 35. 3 1 Tim. 2: 11. 12. 

4 In this sense it is used by the Septuagint in Exod. 15: 20. Num. 
11:25. 29. 1 Kings 18: 29. and is equivalent to N32nh , divinas laudes 
canere, sacris hymuis celebrare Deum. 



Art. VII, VIII.] MINISTERIAL SUPPORT. 193 

when females attend public worship, to join in singing the praise 
of God, it is becoming and proper, that they should have their 
heads covered, and not unnecessarily expose themselves to the 
gaze of the other sex. 

The other officers of the church are 



ELDERS AND DEACONS, 

whose duties are defined in the Formula of Lutheran Church 
government Ch. III. and IV. 

Duties of Church-members. 

The duties of church-members as individuals, have been 
sufficiently discussed in different parts of this volume. A few 
remarks only would we here make on a particular duty devolv- 
ing on the church collectively. 

The duty of affording a reasonable support to the ministry. 

This duty is inculcated in the clearest and most unequivocal 
language in the sacred volume. Indeed when a church engag- 
es the entire services of a minister, and those services are faith- 
fully afforded, every such church should regard it as a matter of 
common honesty to support the labourer who spends his 
strength amongst them. 

The sacred volume does not however specify the manner 
in which this money shall be raised, nor determine how much is a 
reasonable support in any given situation. This of course must 
vary much in different sections of the country, with the differ- 
ent price of the necessaries of life. In Europe generally, and 
in the Methodist church in this country, the salaries of ministers 
are fixed. In Europe they are paid by the government, and 
ultimately raised by tax on the people, a) This is in direct op- 
25 



194 MINISTERIAL SUPPORT. [Art. VII, VIII 



position to the spirit of the gospel, which requires that our aid of 
religion be voluntary, b) It is opposed, moreover, to the ex- 
ample of Christ and his apostles, who though they maintained, 
that those who preached the gospel should live of the gospel, 
inculcated with equal force the maxim, that contributions for 
religious purposes must proceed from a willing heart, be a free- 
will offering to the Lord, c) Nor is there a syllable found in 
the New Testament, specifying the amount which a clergy- 
man shall receive, d) It destroys one of the strongest safe- 
guards of the liberty of the people. If they have lost confi- 
dence in their minister, and yet cannot prove any overt crime 
against him so as to remove him by course of discipline, they 
need but withhold their support, and as a matter of necessity he 
must either change his conduct to regain their confidence, or 
must seek his bread elsewhere. But in Europe the people are of- 
ten compelled to contribute to the support of men of acknowl- 
edged impiety, without any certain relief. It is true, in all the 
churches of the land except that of our Methodist brethren, a man 
who enters the ministry places himself in a situation, which, in nine- 
teen cases out of twenty, amounts to a renunciation of all pros- 
pects of accumulating wealth, and in the majority of cases pre- 
sents the ex pectation of a mere scanty subsistence. It is an 
undoubted fact, that three-fourths of the ministers of our land, 
those of the denomination above-mentioned generally excepted, 
are doomed to spend their life in straightened circumstances. 
Still this very fact presents one of the strongest safeguards to 
the purity of the ministry, and excludes from the clerical ranks 
thousands, who under different circumstances, would " for filthy 
lucre's sake" undertake to feed the flock of Christ. We sup- 
pose that a minister of Christ should ask no more than a decent, 
competent support ; yet it is to be acknowledged that in many 
cases the churches hardly afford this to their spiritual guides. 
The support of Methodist ministers, we would regard as a full 
competency, and have only often been surprised that they should 



Art. VII, VIII.] ECONOMY OF METHODISM. . 195 

still complain of its insufficiency, 1 especially as its provisions 
very justly extend to sickness, to old age, to widows and or- 
phans. We have often thought that other churches ought to 

1 In order that our readers may judge for themselves of the fis- 
cal system of this church, we annex some extracts verbatim from the 
printed Discipline published in 1825 (24th edition), a work, which 
with many features of rank aristocracy combines much knowledge of 
human nature, much business tact, and zeal for the cause of God. 

Part 2. Section 4. (p. 171. 172.) I, The annual allowance of 
the travelling preachers shall be $100,00 and their travelling expenses. 

II. The annual allowance of the wives of travelling preachers 
shall be $100,00 ; but this provision shall not apply to the wives of 
those preachers who were single when they were received on trial, 
and marry under four years, until the expiration of said four years. 

III. Each child of a travelling preacher shall be allowed $16,00 
annually to the age of seven years, and $24,00 annually from the age 
of seven to fourteen years ; and those preachers whose wives are 
dead, shall be allowed for each child annually a sum sufficient to pay 
the hoard of such child or children during the above term of years: 
Nevertheless, this rule shall not apply to the children of preachers, 
whose families are provided for by other means in their circuits res- 
pectively. 

IV. The allowance of superannuated, worn out and supernu- 
merary preachers, shall be $100,00 annually. 

V. The annual allowance of the wives of superannuated, worn 
out and supernumerary preachers, shall be $100,00. 

VI. The annual allowance of the widows of travelling, super- 
annuated, worn out and supernumerary preachers shall be $100,00. 

VII. The orphans of travelling, superannuated, worn out and su- 
pernumerary preachers, shall be allowed by the annual Conferences, 
if possible, by such means as they can devise $16,00 annually. 

Part 2. Section 5. (p. 179.) It shall be the duty of said com- 
mittee or one appointed for that purpose, who shall be members of 
our church, to make an estimate of the amount necessary to furnish 
fuel and table expenses for the family or families of preachers station- 
ed with them, and the stewards shall provide by such means as they 
may devise, to meet such expenses, in money or otherwise : provid- 
ed the stewards shall not appropriate the monies collected for the 
regular quarterly allowance of the preachers to the payment of fami- 
ly expenses. 

Part 2. Section 5. (p. 177.) It is recommended by the general 
Conference to the travelling preachers, to advise our friends in gen- 
eral to purchase a lot of ground in each circuit, and to build a preach- 



19G ECONOMY OF METHODISM. [Art. VII, VIII. 



adopt some plan to support their disabled ministers, their widows 
and orphans, and hope the annexed account of the plan of our 



er's house thereon, and to furnish it with, at least, heavy furniture, 
and to settle the same on trustees, appointed by the quarterly meeting 
conference according to the deed of settlement in our form of disci- 
pline." 

We have not seen any separate deed for the dwelling-house of 
the minister, but suppose it to be like the form prescribed for their 
churches, by which the congregation, after having built a house of 
worship, relinquish all right of property in it to the General Con- 
ference for the use of the members of the Methodist church in the 
United States. This feature we regard as unjust, for the Conference 
may lock the doors of a church against the very people who built it, 
if they do not approve and support the measures of the Conference. 

The modes of raising funds according to the book of Discipline 
are in accordance with the spirit of the gospel, by voluntary contribu- 
tions. 1. Every circuit and station is expected to make an effort to 
supply the yearly allowance and provision for its own preachers : and 
if there is any surplus it is the duty of the stewards to remit it to the 
annual Conference. 2. Every preacher must " earnestly recommend 
to every class or society in his circuit," to raise a quarterly or annual 
collection, which is to be remitted through the stewards to the annu- 
al Conference. 3. Every preacher who has charge of a circuit is to 
make a yearly collection, and if expedient a quarterly one in " every 
congregation," where the people will probably be willing to contri- 
bute. 4. A public collection is made at every annual and every gen- 
eral Conference. 5. A meeting is held in every district, of one stew- 
ard from each circuit, to take measures for providing a house and ta- 
ble expenses for the presiding elder. 6. An extra collection is taken in 
each circuit and station, some time previous to the sitting of the Gen- 
eral Conference to defray the expenses of delegates to that body. 7. 
They have a chartered fund, which in Jan. 1829, amounted to $27, 
000, managed by the trustees of the General Conference, the interest 
of which aids in making up the salaries of the travelling preachers. 8. 
The revenue resulting from the book concern. Every Methodist min- 
ister is a book agent, having an actual interest in the amount of his 
sales ; as the fund resulting from them, is one of the sources whence 
his salary is derived. Independently of this consideration, much spir- 
itual good is thus effected by the extensive circulation of books which 
in general we regard as well calculated to extend the kingdom of 
Christ. See Meth. Discipline, sup. cit. Part II. Sect. 3. 5. 6. (p. 170 — 
189) and Economy of Methodism, p. 16. 



Art. IX.] APPOINTMENT OF BAPTISM. 197 

Methodist brethren may aid others in devising some remedy 
for their own case. 



ARTICLE IX. 



OF BAPTISM. 



Concerning baptism our churches teach, that 
it is a necessarv ordinance, that it is a means of 
grace, and ought to be administered also to children, 
who are thereby dedicated to God and received in- 
to his favour. 

The blessed Saviour instituted several positive ordinances, 
of perpetual standing in his church, which are usually designated 
by the term sacraments ; a word not found in scripture, and va- 
riously understood by different writers. 1 There has been much 
dispute about the number of the sacraments ; but as this will 
depend entirely on the definition of the term which may be 
adopted, the controversy amounts to mere logomachy. The 

1 The following are the principal significations which the word 
sacrament has borne : a) a military oath ; b) a mystery, thus it is used 
by the vulgate translation for fj,v(nrjQiov in Epb. 5: 32. 1 Cor. 15. 51. 
c) the oath by which Christians bind themselves in the Eucharist and 
at haptism. In this sense Pliny uses it, Epist. 97. d) An external cer- 
emony or religious rite, having a spiritual or symbolical reference to 
something unseen. Tertull. and Augustine. 



198 NATURE OF CHRISTIAN BAPTISM. [Art.. IX. 

Catholic church adopts seven sacraments, the Lutheran and 
other protestant churches only two, Baptism and the Lord's 
supper. " A sacrament" says Dr. Mosheim, " is an ordi- 
nance appointed of God, by which the benefits purchased by 
the Saviour are not only symbolically represented to the senses, 
but spiritual blessing is also actually conferred on those who 
faithfully use them." That the sacraments do symbolically 
represent some of the most important truths of the Christian 
religion, nay that they represent them in a more forcible and 
striking manner than ordinary language could do, is admitted ; 
hence, as divine truth is the grand means of grace appointed 
by God, it cannot be consistently denied, that the sacraments 
are also means, no less than seals of grace. 

Baptism. 

The prominent aspects of this subject may be referred to the 
following heads : the nature, the advantages, the subjects and the 
mode of baptism. 

I. Its Nature. 

1. It is of divine appointment. In communicating to men 
a revelation of his will, it has pleased our heavenly Father not 
only to select as its vehicle the ordinary language of men ; but 
also, on some occasions, to avail himself of such innocent and rea- 
sonable customs, as he found existing among them, and adapted 
forcibly to convey or illustrate his doctrines. This appears to 
have been the case in the selection of baptism ; as the initiatory 
ordinances of the New Testament church. The classical reader 
need not be informed, that various lustrations were customary 
among the heathen nations of antiquity, before the time of Christ. 
The Egyptian priests also, were required often to purify them- 
selves with water. It was by the ceremony of baptism, that the 



Art. IX.] IMPORT OF BAPTISM. 199 



Essenes, a Jewish sect of rigid principles, admitted members to 
their association ; and there is very strong evidence, amounting 
almost to moral certainty, that the custom of proselyte baptism 1 , 
that is, of baptizing those heathen, who were admitted to the 
Jewish church, which is known to have generally prevailed a- 
mong the Jews about a hundred years after the crucifixion, had 
been extensively practised even before the time of our Saviour. 
John the baptist baptized his followers, as did some of the disci- 
ples of our Lord, even before he had formally instituted this rite 
as the initiatory ordinance of his church 2 ; and the Jews certain- 
ly expected, that the Messiah would practise baptism. 3 It is 
evident, therefore, that in adopting this rite as the initiatory or- 
dinance of the New Testament church, he chose a rite, which 
had been familiar to both Jews and Gentiles, and was well un- 
derstood by them as a symbolic exhibition of moral purification, 
and as a means of admitting members to a religious association. 
Nor does the fact, that the Saviour selected a rite, which had 
been customary and well understood, divest that rite, w T hen thus 
adopted, of divine authority ; any more than the fact of his hav- 
ing delivered his doctrines in the customary and well understood 
language of his age, deprives his revelation of similar character. 
That the Lord Jesus did appoint baptism in his church we 
are explicitly taught by the evangelists : 4 " Go ye, there- 

1 The practice may have originated from the ablutions prescribed 
Gen. 35: 2. Ex. 19: 19. Lev. 13:— 15. 

2 John. 3: 22. 4: 1. 2. 

3 And they asked him and said unto him, why baptizest thou 
then, if thou be not the Messiah, nor Elias, nor that prophet ? 

4 Matth. 28: 19. 20. Mark 16: 16. And he said unto them : go ye 
into all the world and preach the gospel to every creature ; he that be- 
lieveth and is baptized shall be saved ; but he that believeth not shall 
be damned. John 3: 5. Except a man be born again, of water and of 
the Spirit, he cannot enter into the kingdom of God. 



200 SPONSORS AT BAPTISM. [Art. IX. 

fore" said he just before his ascension to heaven, " and make l 
disciples of all nations, baptizing them in the name of the Fa- 
ther, and of the Son, and of the Holy Ghost ; teaching them 
to observe all things ivhatsoever I have commanded you ; and 
lo lam with you alway even unto the end of the world. These 
words contain a general command to make disciples of all na- 
tions, and two specific directions how it is to be accomplished ; 
a) by baptizing them in the name of the triune God, and b) 
teaching them to observe whatsoever he had commanded. By 
the former, they are made members of the visible church ; by 
the latter, they are to be trained up as worthy followers of their 
divine Master. Baptism is, therefore, a duty obligatory upon 
all, who have an opportunity of receiving it ; and upon them 
alone. The irregular practice of lay baptism, was introduced 
into the church, in consequence of the superstitious and un- 
scriptural notion of the absolute and unconditional necessity of 
baptism to salvation. 

2. The essential constituents of Christian baptism are, that 
water be applied to a suitable subject, by an authorized minis- 
ter of Christ, in the name of the triune God. a) Water was 
wisely selected, because it is every where found, and well 
adapted to express the signification of this ordinance 2 and the 
obligations of its subjects. 3 The question, whether in a case 

1 The common version is here evidently incorrect. The word 
/j,u&7}T£V(raTS is derived from fiad-rjTrjg a disciple, and signifies " to 
make disciples." This version which we find even in the Peschito or 
Syriac version of the 2d century, is now acknowledged to be correct 
by all respectable critics. 

2 Acts 22: 16. And now why tarriest thou ? arise and be baptized, 
and wash away thy sins, calling on the name of the Lord. Eph. 5: 
26. That he might sanctity and cleanse it with the washing of water, 
by the word. 

3 Heb. 10: 22. Let us draw near with a true heart, in full assur- 
nuce of faith, having our hearts sprinkled from an evil conscience, 
and our bodies washed with jmre water. Eph. 5: 26. 



Art. IX.] IMPORT OF BAPTISM. 201 



of absolute necessity, milk or wine, or sand might be used, 
must be answered in the negative. b) It must be applied to a 
suitable subject, not to a bell, or organ, or any other inanimate ob- 
ject ; but to a sane human being, c) It must be applied by an au- 
thorized person. The Saviour entrusted the duty of baptizing 
to the same persons who were to " teach," that is, to the min- 
isters of his gospel. And d) The water must be applied in the 
name of the triune God. Hence the baptism of Socinians, 
who do not use the name of the Trinity, is not Christian bap- 
tism. 

3. The Import of Baptism. This is, a) Symbolic. It fig- 
uratively represents the process of spiritual purification, and thus 
1. implies that natural depravity, of which we need to be cleans- 
ed : 2. teaches the remedial nature of the New Testament 
church, which prescribes the means of purification : and 3. the 
influences of the Holy Spirit, which accompany these means. 

The influence of baptism is also, b) Initiatory. This is ex- 
plicitly taught by the Saviour, when he says, " make disciples 
of all nations (by) baptizing" and teaching them, &c. It was 
moreover, viewed in this light by the Jews generally, and by the 
Essenes, before it was appointed by the Saviour ; and it has 
uniformly been so considered by Christians from the days of the 
apostles. Baptism is, therefore, that ordinance by which alone 
men can be admitted into the visible church of Christ. 

The third import of baptism is c) federal. By this ordi- 
nance we enter into a solemn covenant with our God, 1 as did 
the Jews by circumcision. 

4. To the foregoing prescribed constituents of baptism, vari- 
ous unauthorised additions were made. Such was the super- 
stitious ceremony of exorcism, by which the priest designed to 
expel the evil spirit from the candidate for baptism, prior to the 
administration of the ordinance. 

1 1 Peter 3: 21. The answer (stipulation) of a good conscience 
{msQWTrjpa stipulation or profession). Gal. 3: 16. 18. Gen. 17: 7. 
26 



202 SUBJECTS OF baptism. [Art. IX. 



Owing to the frequent persecutions of the early Christians, 
baptism was even in the second century, performed in the pres- 
ence of witnesses termed sponsors, who in case of necessity 
might attest the fact, and if requisite, provide for the religious 
education of the baptized. These sponsors were still unneces- 
sary ; because the church record ought to attest the baptism, 
and it is always the duty of the church to provide for the reli- 
gious education of her orphan or destitute children. In the 
Lutheran church of America, this custom is rapidly declining. 
Several synodical recommendations of its abandonment have 
been published to our churches, with the happiest results. 

II. Subjects of Baptism. 

The next inquiry presenting itself is, Who are the proper 
subjects of baptism ? 

I. The command of the Saviour, Go ye therefore and make 
disciples of all nations, baptizing thern, he. is general in its 
terms ; and w 7 hilst it does not specifically mention either adults 
or infants, males or females, manifestly embraces them all. It is 
admitted by all, that 

Adult believers are proper subjects of baptism ; those who 
having heard the gospel call, believe its representations, and 
have resolved to accept the offers of mercy as presented in it. 

We shall present the argument for infant baptism in its sim- 
plest, historical and exegetical form. 

The language of the Saviour's precept being general, " bap- 
tize all nations," also includes infants ; unless other texts can 
be found declaring, that they shall be debarred from the priv- 
ilege, or unless the circumstances of the case naturally limit the 
words. But even the opponents of infant baptism do not pre- 
tend to find any such passage in the sacred volume. And the 
circumstances, in which these w*ords were uttered, instead of 
limiting their meaning, afford additional and incontestable proof 



Alt. IX. 1 INFANT BAPTISM. 203 



that the apostles and other Jews could not possibly have under- 
stood them as designed to exclude infants. For 

a) They well knew, that God had expressly commanded the 
admission of infants into his visible church; when he first made 
his covenant with Abraham, appointed circumcision as the initi- 
atory rite, and determined to whom it should be applied. 1 On 
this subject there never had been and never could beany doubt. 
The covenant was expressly extended to infants descended from 
Abraham, to servants born in Jewish families, and to servants 
purchased with money. 

b) They well knew, that the covenant, which God thus made 
with their father Abraham, and on the basis of which infants were 
received into the visible church, was not a temporary one, soon 
to be abolished ; but that it was to remain in its essential features 
through all future generations, for an everlasting covenant ; 
God promising to be a God unto them and to their seed after 
them, 2 and requiring them to be his people. The same cove- 
nant was promulgated anew by Moses, as the covenant made with 
" Abraham ;" 3 and represented as the basis of that visible peo- 
ple of God, which should profess his name in all future genera- 
tions. 

1 Gen 16 : 10 — 14. This is my covenant which you shall keep be- 
tween me and you, and thy seed after thee ; Every man child among 
you shall be circumcised — and it shall be a token of the covenant be- 
twixt me and you. And he that is eight days old shall be circumcised 
among you, every man child in your generations ; he that is bom in the 
house, or bought with money of any stranger, which is not of thy seed ; — ■ 
and my covenant shall be in your flesh for an everlasting covenant. 

2 Gen. 17 : 7. To Abraham God said : " I will establish my cove- 
nant between me and thee and thy seed after thee in their generations, 
for an everlasting covenant ; to be a God unto thee and to thy seed 
after thee." 

3 Deut. 19: 13 — 15. That he may establish them to day for a peo- 
ple unto himself, and that he may be unto thee a God as he hath said 
unto thee, and as he hath sworn unto thy fathers ; to Abraham, to Isaac 
and to Jacob : neither with you only do I make this covenant and 
this oatb, — but also with him that is not here with us this day. 



204 pedobaptism. [Art. IX 

c) They knew too, that, in accordance with these divine com- 
mands children had, for nearly two thousand years, been in- 
variably received into the church of God. Nor was this the 
case only with the children of Jewish parents. When individu- 
al proselytes were made, as was frequently done, both in Greece 
and at Rome, and when after the reign of Antiochus Epiphanes, 
whole nations, such as the Idumeans, Itureans, and Moabites 
professed Judaism, their children were also uniformly received. 
Various alterations had been made in the external ceremonials 
of worship, but nothing had been ordained changing the nature 
of " the everlasting covenant," no one had during this long 
course of nearly twenty centuries, contended, that God had ex- 
cluded children from the privileges originally granted them, or 
that he would hereafter exclude them. They had therefore never 
heard and never expected to hear of a church of God, into which 
children were not received. Accordingly, when the Saviour 
uttered the general and unlimited command ; go ye and make 
disciples of " all nations ,*" how could they possibly understand 
him by these general terms to convey a new and unheard of re- 
striction, which was contrary to all their prepossessions, feelings, 
and opinions, and of which they could not know any thing, un- 
less it had been explicitly communicated to them. 

d) The force of these circumstances is augmented by the 
fact, that baptism had been introduced among the Jews in con- 
nexion with circumcision as an initiatory rite, and was thus 
applied to infants. It has already been stated, that the Jews 
generally, and the Essenes in particular, had prior to the Saviour's 
advent, been in the habit of receiving proselytes by baptism* 
But their own writers inform us that it was customary also to 
baptize the children of those who were thus received. 

The truth of their statement is confirmed by other testimo- 
ny, which clearly establishes the fact that infant baptism prevailed 
very generally among the Jews, at least as early as about a cen- 
tury after the crucifixion ; and as it cannot well be believed that 



Art. IX.I IXFANT BAPTISM. 205 



they had borrowed this practice from the Christians, whom they 
so much detested and persecuted, 1 their own account is the 
more credible, that the custom of baptizing infant proselytes ex- 
isted before the time of Christ. 

But let the Jewish authors on this subject speak for them- 
selves. Maimonides, confessedly one of the most learned among 
all the Jewish writers, says : 2 " There are three things, by 
which the Israelites entered into covenant with God, circumcis- 
ion, baptism and sacrifice. Baptism was practised in the 

DESERT BEFORE THE GIVING OF THE LAW. For God Said to 

Moses, sanctify them to day and to-morrow, and let them wash 
their clothes. 

" The same practice also existed in later times : for circum- 
cision, baptism and a voluntary offering were required of every 
gentile, who assumed the vows and entered into the covenant 
to obey the law and to take refuge under the wings of the di- 
vine majesty" 

As to the baptism of the children of proselytes, Jewish 
writers testify that it was the prevailing custom. " Children" 
says Rabbi Hona, 3 (Talmude Chetuboth, Perek 1.) " are baptiz- 



1 In the Disseriat. Epicteti, published by Arrian, a Greek his- 
torian of the second century, the term, (jepctfausvog (baptized) signifies 
a Jewish proselyte. 

2 In his treatise called Issure Biah, Perek 13. Tria sunt, per 
quae fcedus cum Deo inivit Israel, circumcisio, baptismus et sacrifici- 
um. 

Baptismo usi sunt in eremo ante datam legem : Jehora enim ed- 
ixit Mosi, sanetifices eos hodie, et eras, et laveut vestimentum suum 
(Ex. 19: 10.) 

Ita etiam fit in temporis progressu. Circumcisio enim, et baptis- 
mus, et munus voluntarium requirebatur ab ethnico quocunque, cui 
erat in votis fcedus inire, sub alas divinas magestatis seipsum obtegere, 
etlegisjugum suscipere. 

3 Parvulum baptizant ex instituto consistorii. — Si pater ei non fu- 
erit, velit autem mater ut fiat proselytus, baptizatur actutum, quia ci- 



206 INFANT BAPTISM. [Art. IX. 



ed by direction of the Consistory." — If a child have no father, 
but his mother desires that he should be received as a proselyte, 
he is baptized immediately, because without circumcision and 
baptism, no one can be a proselyte." "But what benefit," 
(says the Talmudic text) " can thence arise to him, as he is 
wholly ignorant of the act ? Tradition informs us that privi- 
leges have been conferred on those who were ignorant of their 
nature." 

Moreover, Maimonides 1 says, If an Israelite finds a gen- 
tile boy or infant, and baptize him — he is thenceforward regard- 
ed as a proselyte. 

Again, 2 "If a woman be baptized whilst in a state of gra- 
vitation, and be received into the number of the proselytes, there 
is no necessity for baptizing her infant when it is born." 

" These and other testimonies, remarks the learned and ex- 
cellent Dr Lightfoot, render it morally certain that not only the 
baptism of adult proselytes, but also of their infants, was cus- 
tomary among the Jews before the time of John. They also 
demonstrate, why so little is said in the New Testament, con- 
cerning the mode and subjects of baptism ; namely, because bap- 
tism itself, and the circumstances connected with it, were so 
perfectly well understood before." 3 

Under these circumstances it is evident, that the Jews 
could not possibly have understood the general language of our 

tra circumcisum prseputium et Babtismura collatum, proselytus nul- 
3us fit. — Quod beneficium ei atque privilegium inde oriatur, quan- 
tumvis id totus ignoret. — Traditione accepimus, collata fuisse privile- 
gia hominibus eorum prorsus nesciis. 

1 Si Israelita ethnicum parvulum, seu infantem reperiat et reper- 
tum — baptizet, ecce proselytus continus evadit. 

2 Si mulier, dum gravida merit, baptizetur, atque in proselytorum 
numerum ascribatur, nihil opus erit infaute, cum natus fuerit, bapti- 
zato. 

3 See Lightfooti Opera, Torn. I. p. 390. 391. 392. edit. Fanequer- 
secund. 



Art. IX.] INFANT BAPTISM. 207 

Saviour, as excluding children from baptism. On the contrary, 
as they knew, that God had explicitly required the admission 
of children ; as they knew, that the covenant, by virtue of 
which they were received, extended to all generations ; as they 
knew that children had been admitted from the time of Abraham 
till their day, a period of nearly two thousand years ; and had 
never heard of a church from which they w r ere excluded ; we 
are authorized in laying down the following two positions as in- 
contestably evident: a) That if the Saviour designed to convey 
the idea of so novel and important an alteration as the exclu- 
sion of children would have been, he must necessarily have given 
an explicit statement on the subject. 

b) That, under these circumstances, an explicit command 
for the continuance of infant membership, would have been as 
superfluous and unnatural as a similar precept for adult mem- 
bership. Accordingly, the blessed Saviour, who is ever con- 
sistent with himself, uses language which, whilst it does not spe- 
cify males, females or children, fairly embraces them all. 

The utmost that can reasonably be expected in this case is, 
that the Scriptures, whenever they do mention the subject of 
baptism, would use language consistent with its application to 
children as well as to adults. But the declarations of Scripture 
are not only consistent with infant baptism, there are passages 
which evidently imply this practice, and even some in which it 
is expressly stated, that on the profession of faith by the heads 
of families, they and their whole households were baptized. 

1. We begin with the testimony of our Saviour himself, 
Mark 10: 14. " But when Jesus saw it, he was much displeas- 
ed, and said unto them (the disciples), suffer the little children 
to come unto me, and forbid them not, for of such is the 
kingdom of God." It is well known to those acquainted with 
the phraseology of the New Testament, that the expressions 
" kingdom of God" and " kingdom of heaven," 1 are familiarly 

1 Paadeia rov 3-sov — xov ovquvov. 



208 INFANT BAPTISM. [Art. IX. 

used to designate the church of God under the New Testament 
economy. Thus John the Baptist preached, saying, Repent ye, 
for the kingdom of heaven is at hand. It will not be supposed 
that heaven was literally descending to the earth and had almost 
arrived amongst us ; but the Saviour evidently meant, that the 
time for remodelling his church into its New Testament form was 
at hand. Accordingly, in the above passage, his meaning evi- 
dently is : suffer these little children to come unto me and forbid 
them not, for of such also shall my church consist. Nor could 
he have meant, " my church shall consist of such adults as have 
a childlike disposition ;" for that would have been no reason 
for his wishing actual children to be brought to him. 

2. The next passage is the declaration of Paul, 1 " The un- 
believing husband is sanctified by the wife; and the unbelieving 
wife is sanctified by the husband; else were your children un- 
clean," but now are they holy. It is admitted by all, that the 
word " holy" 2 has two generic significations in Scripture, conse- 
crated or set apart to the service of God, and moral purity. In 
the former, which is its primary sense, it is applied to temples, 
cities, priesthood, Jewish nation, days, &x. 3 Thus the term is 
applied to the Jewish nations in the midst of their corruption, 
and by some of the Rabbins, to their most profligate kings. 
Now, in the passage under consideration, the latter signification 
is inapplicable, for what could be more absurd than the supposi- 
tion that moral purity is propagated by natural generation ? The 
former must therefore be its import, which moreover harmoni- 
zes fully with the cpntext. The apostle is discussing the rela- 

1 1 Cor. 7: 14. 

2 ayiog, "tf'HJ? • 

3 Matth.4: 5. The devil taketh him up into the holy city. 24: 15. 
27: 53. Acts 6: 13. 7: 33. Rom. 11: 16. Levit. 20: 26. Dan. 8: 24. "And 
he shall destroy the mighty, and the holy people." Matth. 7: 6. Give 
not that which is holy unto the dogs. Luke 2: 23. " Every first born 
male shall be called holy to the Lord." 



Art. IX.] FAMILY BAPTISM. 209 

tion of marriage to the church, and supposes the following case. 
A Corinthian Christian might say : " I perceive that the chil- 
dren of my believing neighbours are regarded as holy, that is, con- 
secrated to God, received as belonging to the church, and 
my unbelieving neighbours and their children are declared 
unclean together, not belonging to the church or holy people of 
God : what is to become of my children ? I indeed, am a believer, 
but my wife or my husband is an unbeliever : are my children 
to be regarded as holy unto God, or not ?" The apostle answers ; 
God has determined that the believing party shall so sanc- 
tify, or overrule the relation of the other to God, that their mutual 
children by virtue of the right of the believing party, shall be re- 
garded as holy to God, that is, as belonging to his church or peo- 
ple. 

3. The declaration of Peter i 1 Repent and be baptized, every 
one of you, in the name of the Lord Jesus Christ, for the re- 
mission of sins, and ye shall receive the gift of the Holy 
Ghost, — For the promise is to you and to your children and to 
all that are afar off, even as many as the Lord our God shall 
call (to a knowledge of the gospel). But, was there any particu- 
lar promise, known among the Jews as the promise ? O Yes ! 
The son of Abraham will answer, " that promise which God 
made to father Abraham, that he would be a God to him and 
his seed after him, and that they should be his people forever : 
the promise of eternal life through the Saviour, the covenant on 
the basis of which we the Jewish people, both parents and chil- 
dren, are separated from other nations as the professing peo- 
ple of God. This is the promise, and we all understand 
what it means." Well, this promise, says Peter, is continued 
unto you now under the New Testament dispensation, as well 
as under the old, and not to you only whom I am addressing, 
but also to your children. What can be plainer ? 

4. But in addition to all this evidence, there are several in- 

1 Acts 2: 38. 39. 

27 



210 FAMILY BAPTISM. [Art. IX, 



stances in which the apostles baptized whole families, that is, 
according to the ordinary signification of the terms, both parents 
and children. 

a) The family of Lydia, Acts 16 : 15. And when she (Ly- 
dia) was baptized and her household. 

b) The family of the Jailor at Philippi. 16; 33. And he 
took them the same hour of the night, and washed their stripes, 
and was baptized, he and all his, straightway. 

c) The family of Stephanas, 1 Cor. 1: 16. I (says Paul) 
baptized also the household of Stephanas. In reference to all 
these cases it is to be observed ; first, that the terms used 
" household" (oixiu) and " all his," are those, which, in the ordi- 
nary language of men, would be employed to designate whole 
families, that is, parents, together with their children, and such 
other minors as constituted part of the family. The force of 
this evidence will be the more clearly understood from the fact 
that in all the histories of those churches, which reject infant 
baptism, not a single case occurs in which this phraseology is 
used. In short, it would be entirely unnatural for those who 
admitted only adults, to speak of baptizing certain parents, " and 
their families." Who ever heard of family baptisms, in the ac- 
counts published of the Baptist missionaries ? Secondly, it ap- 
pears evident in the above scripture examples, that the faith of 
Lydia, of the Jailor and of Stephanas, was the ground on which 
the family of each of them was baptized ; otherwise it is un- 
accountable, that in no case the faith or profession of any oth- 
ers of the family is mentioned. But according to the rejectors 
of infant baptism, the faith of parents is not the ground for the 
administration of this ordinance to any but themselves. The 
language of scripture is, therefore, in this respect also, inconsist- 
ent with their views, and evidently implies pedobaptism. 

The above historico-exegetical view of this disputed subject 
seems to us perfectly conclusive. There are however others of 
perhaps equal strength. 



Art. IX.] UNITY OF THE OLD AND NEW TEST. CHURCH. 21 1 

II. The propriety of infant baptism may be proved from the 
essential unity of the church of God in the Old and New Test. 
dispensation. The argument may be stated thus : An ordi- 
nance which God himself appointed in his church, and which he 
never revoked, we have no right to reject ; 

But God did confessedly appoint infant membership in 
his church, and did never revoke it ; 

Therefore, we have no right to reject it. 

The first of these propositions (the major), is admitted by all. 
When God first appointed circumcision as the badge of exter- 
nal membership, he also expressly commanded its application to 
infants on the eighth day. 1 Nor is it pretended that God ever 
revoked this ordinance, for not a syllable of such an import is 
contained in the bible. But it is contended that the Old and New 
Test, church is totally distinct, that the old was torn down, and an 
entirely new church erected in its stead, so that if infant member- 
ship were intended to be retained, it must needs be commanded 
anew. The New Testament, however, teaches a different doc- 
trine representing the Christian church as built on the Jewish, as 
being only the more perfect and complete economy of the 
one church of God. " Think not," says the blessed Saviour, 
" that I am come to destroy the law, or the prophets ; I am not 
come to destroy, but to fulfil," or rather to make perfect (nXngoi- 
ocu to complete). 2 The apostle Paul, also, speaking of the fu- 
ture restoration of the Jews, says ; They also if they abide not 
still in unbelief, shall be grafFed in : for God is able to grafF 
them in again. For if thou (gentile) wert cut out of the olive 
tree that is wild by nature (heathenism) ; and wert grafFed con- 
trary to nature, into a good olive tree (the Jewish church) ; how 
much more shall these (Jews), who are the natural branches, be 

1 Gen. 17: 12. And he that is eight days old, shall be circumcised 
among you ; every man child in your generations ; he that is born in 
the house, or bought with money of any stranger, who is not of thy 
seed. 

2 Matth. 5: 17. 



212 pedobaptism. [Art. IX. 

graffed into their own olive tree (church) ? The olive tree here 
must signify the Jews, either as a nation or a religious commu- 
nity, a church of God. It cannot mean the former, for the gen- 
tiles never were graffed on the Jewish nation. It must then 
mean the church. N ow the apostle teaches, that the Jews were 
cut off from this church, by unbelief, and the gentiles received 
or graffed into it, and in the fulness of time the Jews shall again 
be received into their own church or olive tree, which must there- 
fore be still standing : that is, the Christian and Jewish church- 
es are essentially one and the same church. When therefore an 
ordinance is once established in it, it remains in force until re- 
voked by God. Hence as infant membership has confessedly 
not been revoked by God, our conclusion irresistibly follows, that 
we are not at liberty to reject it. 

III. A third argument for infant membership may be deduc- 
ed from the fact, that the reason which led to its appointment 
under the Old Testament dispensation, exists with equal force 
under the New. That reason doubtless was, the peculiar ne- 
cessity of children to be instructed, and consequent propriety of 
placing them under the religious direction of parents and of the 
church. No instance can be specified, in which an ordinance of 
the Old Testament was abolished, if it was equally necessary in 
the New, unless a substitute was appointed. Here no substitute 
is pretended, and yet the reason for the original rite remains un- 
diminished. The appointment itself therefore remains in force 
until revoked. 

IV. Another argument for infant membership is derived 
from the fact, that the New Testament speaks of children, just 
as the Old does when they certainly were members. That is, 
they are represented as candidates for eternal glory, to be 
trained up by Christian instruction, and numerous directions are 
given, how to rear them in the nurture and admonition of the 
Lord. 1 



1 Eph. 6: 4. Col. 3: 21. 



Art. IX.] PEDOBAPTISM. 2V3 



V. Another argument may be derived from the acknowl- 
edged circumstance, that baptism has come in the place of circum- 
cision, that is, appointed to accomplish the same general ends, to 
be an initiatory ordinance into God's church, and to represent 
moral purification. Now as baptism has evidently been sub- 
stituted instead of circumcision, it is reasonable to suppose that 
its application is at least equally general, since no restriction is 
found in scripture. 

But here, the opponents of pedobaptism would reply, such 
a restriction does really exist. Faith is often connected with 
baptism, and hence, say they, we may infer, that as baptism is 
a seal of faith, it cannot with propriety be administered to those 
who are unable to believe, as is the case with children. It is 
admitted that faith is in some passages connected with this or- 
dinance, and therefore is necessary to all those who are capable 
of exercising it. But precisely the same was also the case 
with circumcision : Abraham " received the sign of circumci- 
sion as a seal of the righteousness of the faith which he had, yet 
being uncircumcised. ,n But, because circumcision required 
previous faith in adults, was it therefore inapplicable to chil- 
dren ? Here then God himself teaches us, that the requisition 
in an adult, of a qualification of which children are incapable, 
is no proof that children shall be excluded from an ordinance 
of his church. How then should we venture, for such a reason, 
condemned by God himself, to deny baptism to children ? It is a 
dictate of common sense, which all men observe, and the op- 
ponents of pedobaptism also in all cases except this, that any 
passage of scripture, requiring a qualification or action of which 
children are incapable, is intended to be applied only to adults. 
Thus, when the apostle says : "If any will not work, neither 
shall he eat ;" do they infer that as children cannot work they 
shall be starved ? When the Saviour utters these solemn 

i Rom. 4: 11. 



214 TESTIMONY OF THE CHRISTIAN FATHERS. [Art. IX. 

words : He that believeth not shall be damned, does the op- 
ponent say, children cannot believe, therefore they must be 
damned ? No, he rationally affirms, " Children cannot work, 
or believe, and yet their inability to perform these requisites 
must not exclude them either from eating or from salvation. 
And, for the same reason, we add, their inability to believe 
forms no barrier to their baptism. 

This entire mass of evidence, is rendered still more con- 
clusive by the fact, that, according to the best light of the ear- 
liest Christian fathers, infant baptism was practised in the apos- 
tolic church ; and from that to the present time it has been the 
prevailing practice of the great body of Christians. 

Justin Martyr, who was born about the time of St. John's 
death, says, in his Apology, that among the members of the 
church in his day, " there were many of both sexes, some sixty, 
and some seventy years old, who were made disciples to Christ 
in their infancy" The word which he uses, (ef.iaQr}Tav&naoLv) 
is the very one used by the Saviour in his commission ; " Go 
ye, and make disciples of all nations." It is evident therefore 
that Justin Martyr regarded the command of the Saviour as 
applicable to children. 

Irenceus, a pupil of Polycarp, who was a disciple of John, was 
born about the close of the first century, and uses the following 
language i 1 " Christ came to save all those persons, who by 
him are born again unto God (renascuntur) infants and little 
ones, boys, youths and elder persons." Now it is certain, 2 that 
the word renasci, in the writings of Justin, Irenaeus, and other 
early fathers, signifies baptism, so that none but baptized persons 
were ever termed "regenerate" by them. 

The testimony of Origen is also very explicit and impor- 
tant. He was born only eighty-five years after St. John's death, 

1 Contra Haereses, L. II. eh. 22. § 4. 

2 See Storr's Biblical Theology, Vol. II. p. 304. 



Art. IX.] TESTIMONY OF GENERAL HISTORY. 215 

was a very learned man, descended of Christian parents, and 
knew the customs of the Christian church in his and the prece- 
ding age, as well as any man living. He says, There was a tra- 
dition in the church, received from the apostles, that children 
also ought to be baptized. For those to whom the divine mys- 
teries were entrusted, wellknew, that the contaminations of sin 
ivere really found in all, which ought to be removed by water 
and the Spirit. 1 

In the middle of the third century, the time when Cyprian 
flourished, there was a dispute whether baptism should always 
be deferred to the eighth day, in allusion to circumcision, or 
might be performed earlier. It was referred to a council of 
bishops in Africa, who unanimously decided against deferring 
infant baptism ; but the propriety of the administration of the 
rite itself to infants was not disputed at all. 

Augustine says : " The whole church practises infant bap- 
tism ; it was not instituted by councils, but was always in use" 
and states that he never heard of any person either in the 
church or among the heretics, who denied the propriety of bap- 
tizing infants. 

And Pelagius, who was cotemporary with Augustine, and 
travelled in England, France, Italy, Africa and Palestine, though 
the denial of infant baptism would have favoured his doctrinal 
errors, strenuously maintained, " that he never heard of any 
one, even the most impious heretic, who asserted, that infants 
are not to be baptized." Is it probable that after travelling 
through all these countries, he would have remained ignorant of 
the fact, if there had existed any church which denied the pro- 
priety of this rite ? 

It is thus evident, that " during the first four hundred years 
from the formation of the Christian church, neither any society 
of men, nor any individual, denied the lawfulness of baptizing 

1 See his Comment, on Epist. to the Romans 6: 5 — 7. Tom. III. 
fo]. 178. Paris 1512. 



216 MODE OF BAPTISM. [Art. IX. 



infants. Tertullian only urged some delay in the baptism of in- 
fants, and that not in all cases. And Gregory only deferred it 
perhaps to his own children. In the next seven hundred years, 
there was not a society nor an individual, who even pleaded its 
delay, much less any who denied the right or duty of infant 
baptism. In the year 1120 one sect rejected infant baptism, 
but it was opposed by the other churches as heretical, and soon 
came to nothing. From that time no one opposed the baptism 
of infants until the year 1522 ; since which time, also, the great 
body of the Christian church has continued to practise infant 
baptism. 1 " 

IV. The mode of applying ivater in Baptism. 

The controversy on this subject has always been regarded 
by the most enlightened divines, including Luther, Melancthon, 
and Chemnitz, as one of comparatively inferior importance. It 
has no connexion with the question of infant baptism ; because 
churches which baptize by immersion, may and often do practise 
infant baptism (the Greek church) ; and those, who baptize by 
affusion or aspersion, may confine the ordinance to adults. 
The Augsburg Confession, therefore, whilst it distinctly enjoins 
the baptism of infants, specifies nothing as to the mode of ap- 
plying the water. The question in dispute is not whether bap- 
tism by immersion is valid ; this is admitted, though that mode 
is thought less suitable to a refined sense of moral feeling than 
the other. But the question is, whether immersion is enjoined 
in scripture, and consequently is one essential part of baptism, 
so that without it no baptism is valid, though it contain every 
other requisite. On this subject the Lutheran church,has always 
agreed with the great majority of Christian denominations, in 
maintaining the negative, and in regarding the quantity of water 

1 See Lutheran Catechism, published bv the General Synod, p. 
19. 20. 



Art. IX.] SCRIPTURE MEANING OF THE WORD BAPTIZE. *>17 



employed in baptism, as well as the mode of exhibiting it, not 
essential to the validity of the ordinance. The argument may 
be briefly stated thus : 

No circumstances can be necessary to the validity of a di- 
vine ordinance, excepting those which God has commanded in 
his ivord : 

But God has not commanded immersion in his word ; 

Therefore, it is not necessary to the validity of the ordi- 
nance of baptism. 

The first of these propositions is admitted by all Protestant 
denominations : and cannot be denied by any one, who does 
not hold the following absurd positions, a) that the word of God 
is an insufficient guide for man, b) That uninspired men may 
add to this revelation, and c) That whatever any unin- 
spired men may choose to add, all other men must subse- 
quently observe on pain of eternal perdition. The second 
proposition, therefore, alone needs investigation ; namely, " that 
God has not commanded immersion in his word." 

1. The friends of immersion do not contend, that there is 
any specific command ; but allege, that the word " baptize" 
itself, does in the New Testament Greek, necessarily imply im- 
mersion. The fallacy of this opinion is evident from all the 
passages, in which the word is used in such a way as to throw 
light on its precise meaning. 

a) Heb.9: 10. Which (the Jewish service) stood (consist- 
ed) in meats and drinks and diverse baptisms ({jctniiGfAoig.) 
A reference to the Old Testament, 1 where these baptisms, or, 
as our English version renders it, washings, are described, 
proves that they were performed by sprinkling and pouring ; 

1 Numb. 19: 18. And a clean person shall take a hyssop, and 
dip it in water, and sprinkle it upon the tent, and upon Jill the vessels, 
and upon the persons that were there, and upon him that touched a 
bone, or one slain, or one dead, or a grave, &c. So also verse 4, 
13. 19.20.21. 

28 



218 SCRIPTURE MEANING OF THE WORD BAPTIZE. [Art. IX. 

but it is not mentioned in a single case, that the object must be 
put under the water. 

b) Mark 7: 4. " And when they come from the market, 
except they wash (baptize themselves) they eat not :" Now 
it certainly was the custom of the Jews to wash their hands be- 
fore eating, but what author ever contended that they entirely 
immersed themselves in water ? Yet this application of water 
to a very small part of the body is called baptism, c) Again ; 
" And many other things there be, which they have received to 
hold, as the baptisms of cups and pots, brazen vessels and of tables 
(beds, couches, xfovrj") The cups and pots might indeed be 
immersed in water, yet of this we are not certain. But will it 
be contended, that the beds or couches were carried to some 
often distant river to be immersed ? or that every pharisee had 
a cistern provided in his yard for this purpose ? It is therefore 
evident that many of the purifications, termed baptisms in the 
New Testament, were certainly performed by sprinkling, and 
(as in the case of the tables) by pouring ; whilst it is not cer- 
iain that they were performed by immersion in a single case. 
Hence there is much more scripture authority for sprinkling and 
pouring, than for immersion. 

2. Nor do the circumstances, related in the New Testament 
as attendant on baptism, prove the practice of immersion. 

a) The baptism of the three thousand converts, 1 on the 
day of Pentecost, was performed at Jerusalem, where there was 
no river or creek; at a time, when it was summer in Judea 
(close of March,) and rains were scarce, and the brook Kedron 
dry, and nothing remained near Jerusalem but the single pool 
of Siloam. How could the apostles, under these circumstances, 
have found places to baptize such a multitude in one day by 
immersion ? Suppose, that the apostles went into the pool al- 
ternately, relieving each other, and one was constantly engaged 

* Acts& 



Art. IX.] IMMERSION NOT COMMANDED IN SCRIPTURE. 219 

in the act of baptizing, it is utterly impossible, that the three 
thousand could have been baptized in a day. But a large part of 
the day had elapsed before the baptisms began : the effusion of 
the Holy Spirit, their preaching to persons from different coun- 
tries, in their own languages, the accusations against the apostles, 
Peter's defence from the scriptures, the convictions of multi- 
tudes and their inquiries what they must do to be saved, — all 
these things had occurred beforehand, so that, at earliest, the 
work of baptizing did not begin before noon. Admitting that 
the six remaining hours of the day were all devoted to this 
business, and that by frequent changes one of the twelve was 
incessantly in the act of baptizing, he would have to baptize 
five hundred persons in one hour, or eighty three every minute 
or upwards of eight every second !! Or suppose, what is in- 
deed very improbable, and contrary to the tenour of the narra- 
tive of Luke, that when the work of baptizing had been resolv- 
ed on, the apostles divided the whole multitude into twelve 
equal parts, and each one, at the head of his division, marching 
straightway in quest of some bath house or cistern, all spent the 
remainder of the day laboriously engaged in this work ; w T ould 
it not still be impossible that they should have baptized that 
number ? An hour at least would be consumed in dividing the 
multitude and inquiring for the baths, in repairing to them and 
placing them in order. Can it be believed, that each apostle 
could have baptized two hundred and fifty in five hours, aver- 
aging very nearly one for every minute of the whole time, even 
if they were all standing naked, ready to leap in as soon as the 
apostle could lay his hands on them. But surely it will not be 
contended that all these persons of different sexes bathed naked 
in each other's presence. Yet where could the three thousand 
suddenly have found bathing dresses ? And to bathe with their 
ordinary clothes on would have been certain disease or death to 
multitudes of them. Is it not infinitely more reasonable to 
believe, that the multitudes remained together, and, after hav- 



220 THE BAPTISM OF THE JAILOR. [Art. IX. 

ing been baptized by sprinkling according to the Jewish custom 
(Numb. 19: 18.) which could have been done in less than an 
hour, continued to listen to the words of eternal life ? 

b) The language of Peter, when he baptized the Gentiles 
at the house of Cornelius, does not favour immersion. When 
they believed and received the Holy Ghost, Peter said, " Can 
any man forbid water, that these should not be baptized ?" that 
is, forbid water to be brought. Had he intended to baptize 
them by immersion it would have been much more natural for 
him to say, " Can any man forbid us to go out to the water, 
and baptize these." 

c) The circumstances of the Jailor's baptism, Acts 16: 19 
— 39. imply that he was not baptized by immersion. He was 
baptized in the night, when it would have been very inconveni- 
ent to go to a suitable place for immersion. The rite was evi- 
dently performed in the principal room of the prison ; for noth- 
ing is said of their leaving the house, we are only told that they 
had been thrust into the dungeon or inner prison, and that they 
were brought out of that apartment to where the family of the 
Jailor were, whom they taught. And when he professed his 
faith, we are told he was baptized immediately, not, he im- 
mediately started off with his family and with Paul and Silas, 
in the night, to a suitable place to be immersed. 

d) Matth. 3: 16. When Jesus was baptized of John in 
the Jordan, " he went up straightway out of the water :" and 
Acts 8: 38, " They (the Ethiopian eunuch and Philip) went 
down both into the water, and he baptized him." In these 
passages the prepositions et,? and ano, may with equal proprie- 
ty be rendered to and from. Thus the former is translated in 
John's gospel, 1 "John came first to (*£?) the sepulchre" of our 
Lord, " but he went not in ;" and again "He sent forth his ser- 
vants to call them that were bidden to (si?) the wedding 



1 John 30: 4. 5. 



Art. IX.] BAPTISM AT PISTON. 221 

(feast)" 1 and many other passages : 2 and the latter is thus ren- 
dered in the passages, " And forthwith the angel departed 
from {and) him," 3 and " The angel came and rolled the stone 
from (goto) the door," 4 and others. 5 These prepositions do, 
therefore, not with certainty prove any thing more, than that 
these persons went to the water to be baptized, and afterwards 
came from it. But even if it were certain, that they went into 
the water, this would by no means determine the manner in 
which they were baptized. They might have gone in to the 
depth of their ancles or knees, and baptized according to the 
Jewish baptism, described in Numbers, 6 by pouring the water 
on with a vessel, or with the hand, or by sprinkling it over 
the subject. 

e) Nor does the fact, that " John baptized in iEnon, because 
there was much water (nolla vdara, many springs) there," de- 
termine the mode of baptism. Because whatever be the object, 
sacred or profane, for which large multitudes assemble, to spend 
one or more days together, it is a notorious fact, that the vicini- 
ty of a spring or creek or river is always preferred, for water is 
indispensably necessary to their subsistence. Are not such 
places always preferred for fourth of July orations, military pa- 
rades and camp meetings ; yet who would infer that the metho- 
dists baptize by immersion, because they hold their camp meetings 
in the vicinity of water ? And as thousands followed John, what 
is more natural, than that he should select a place where there 
was abundance of water for their subsistence. Indeed, at no 
other place could such crowds remain with him more than half 
a day, or even that long, in the warm season. Moreover, we 

1 John 2: 3. 

2 John 4: 5. Then cometh he to (yg) the city. Acts 13: 48. 21: 
4. Rom. 2: 4. 

3 Acts 12: 10. ^ Matth.28:2. 
5 Matth. 4: 25. 24: 31. 28: 8. 6 Chap . 19. 



222 BAPTIZING OVER THE GRAVES OF MARTYRS. [Art. IX. 

are told that there were " many waters" at iEnon. Now it is 
geographically certain, that there are neither many rivers nor 
many creeks at any of the supposed sites of iEnon, for its loca- 
tion is not fully ascertained. At most, then, there were several 
springs there ; but are springs the most suitable places for im- 
mersion ? Certainly not. 

f) The texts Rom. 6:4. and Col. 2: 12, " Therefore we are 
buried with him by baptism into his death," appear to refer not 
to the mode of baptism, but to the spiritual obligations which 
that ordinance imposes ; it requires us to be dead to the world, 
buried to all earthly and sinful pursuits, growing together with 
him spiritually, " planted" or grafted on him. What reason is 
there to suppose that one of these figures refers to the mode of 
baptism rather than the other in the same sentence ? And what 
mode of baptism, would be indicated by being "■ planted together 
with Christ by baptism ?" Or what mode by putting on Christ 
like a garment. 1 

g) 1 Cor. 15: 29. " Else what shall they do who are bap- 
tized for (vntQ,) or over the dead, if the dead rise not at all ?" 
The signification of this passage is somewhat obscure. Tertul- 
lian, Theophilact and Epiphanius inform us, that it was the cus- 
tom of the Marcionites and Corinthians, if a catechumen died be- 
fore his baptism, to baptize some other in his stead, as the apos- 
tle here seems to intimate. And as the early Christians re- 
garded with much veneration the graves of martyrs, and occa- 
sionally held assemblies on the spot, it is supposed that in these 
vicarious baptisms, the rite was performed over his grave. 
This would be the obvious meaning of the apostle, if his lan- 
guage (vtisq) in this passage signifies over, as it certainly of- 
ten does in Greek writers. But could the baptisms over the 
graves of martyrs be performed by immersion ? Were their 
graves dug at the bottom of rivers ? 



1 Gal. 3: 27. 



Art. IX.] ADVANTAGES OF BAPTISM. 223 

h) The moral unsuitableness of immersing both sexes even 
with bathing dresses before a promiscuous community, especial- 
ly in countries where bathing is seldom practised, renders it 
highly improbable, that it would form a part of the pure sys- 
tem of gospel religion. Christianity was designed for univer- 
sal dissemination, and, therefore, 

i) Finally, the danger to the life and health of those, who 
should be thus baptized, in the winter season, and especially in 
the colder climates of the earth, renders it a very unsuitable 
part of a universal religion. The ministers of Christ are no 
where directed to defer the administration of this ordinance till 
the summer arrives, nor are they authorized to make an ex- 
ception in the case of the most confirmed invalids, whose very 
life would be in jeopardy. 

From all these considerations, we think, our second position 
is clearly established, that God has not commanded immersion 
in his word : yea it is clear that the scriptures contain more 
evidence for sprinkling and pouring, than for immersion ; hence 
our conclusion follows incontrovertibly, that it is not a necessary 
part of the ordinance, yea that sprinkling and pouring are pre- 
ferable to it. 

IV. Its advantages. 

The advantages connected with this ordinance of God, which 
are numerous and highly important, may be reduced to the 
following heads : 

1. The peculiar privileges of membership in the visible 
church of Christ, such as, a) the means of regular instruction 
from the preaching of God's word, and the private labours of 
the pastor; b) The society of professed followers of Christ, 
whose example and exhortations, if they be such as Christ com- 
manded, will afford to the young convert sensible aid in his 
journey toward the land of bliss. It is, indeed, to be regretted, 



224 ADVANTAGES OF BAPTISM. [Art. IX. 



that the example of many professors of religion in all ages and 
churches, has been little, if any more instructive, than that of 
the world. But, who, that has ever dwelt in a church, where 
the standard of piety was duly elevated, and professors of relig- 
ion were, as they ever ought to be, a peculiar people ; adorning 
their profession by a well ordered life and conversation ; distin- 
guished for their zeal in the conversion of souls, and their enter- 
prize and liberality in advancing the several religious and benev- 
olent associations of the day ; who, we say, that has dwelt 
among such a people, did not feel that he breathed a peculiar 
atmosphere, that he was surrounded by men whose treasure was 
in heaven, and whose hearts were fast ripening to be there also ? 
c) They enjoy the advantages resulting from church discipline. 
It is the duty of every association of Christians to watch over 
the purity of its members, and, if a brother is found wander- 
ing from the footsteps of the Saviour, to exhort, admonish and 
censure him ; that he may become sensible of his aberrations 
and return to his forsaken God. If all this avail not, he is to be 
publicly suspended from the communion of the church, and thus 
receive the official declaration of his former brethren, that, in 
their judgment, he is on the downward road to everlasting death. 
If any thing can rouse the backsliding sinner, who is fast sink- 
ing into the arms of endless death, it is these several measures 
of discipline, performed in the true spirit of Christian affection. 
It is thus, in the ordinances of his own appointment, that 

" When any turn from Zion's way, 

" As numbers often do ;" 
We hear the blessed "Saviour say:" 

" Wilt thou forsake me too ? 

And although the latter stages of this discipline are painful 
to those on whom they fall ; what Christian, that feels aright the 
importance of salvation, and the proneness of his soul to wander 
from the God he loves, is not filled with gratitude to the great 



Art. IX.] ADVANTAGES OF BAPTISM. 22' 



Physician of souls, that in case of necessity, even this severe 
remedy will be applied to rescue him from hell ? 

The subjects of infant baptism, like those of circumcision, 
must naturally enter on the enjoyment of these privileges by 
degrees, as the powers of their minds are developed. Yet does 
their participation in them commence in their earliest years, as 
soon as they are capable of being assembled for instruction by 
their pastor ; whilst the unbaptized are not necessarily, nor by 
virtue of any positive institution, brought under such influence 
at any particular age during their intellectual minority, nor af- 
terwards until they apply for admission to church-membership. 
The children of the church are regarded as, in some sense, 
under the religious supervision of the church, and in our For- 
mula of church government, 1 it is expressly enjoined on pastors, 
to instruct them in the elementary principles of religion, and on 
the church council 1 to exert themselves to provide suitable 
and religiously conducted schools, to which they may be sent, 
They are thus early informed of their relation to the church, 
and of their obligation at a reasonable age personally to assume, 
and publicly to confirm the promises, made for them at their bap- 
tism. Thus, in a well regulated church, the great subject of 
embracing Christ is necessarily brought before the minds of all 
those who had been baptized in infancy ; presented too in the 
most solemn and direct manner, commended by the strong influ- 
ence of religious education, of filial attachment, and of early asso- 
ciations ; whilst a very small proportion of those, who grow up 
without the pales of the church, are ever placed under such 
advantageous circumstances. 

And, should the little immortals, who were dedicated to 
God by baptism, take their speedy flight into another world 
soon after they have alighted in this, and never become capable 
of receiving any instruction ; there is this peculiarity attend- 

1 Chap. IV. § 10. 

29 



226 ADVANTAGES OF BAPTISM. [Art. IX. 

ing them, that they have in God's appointed way been brought 
within the pales of covenanted hope, have received the seal of 
membership in God's visible people, and are in exactly the 
same state, into which, by divine command, the offspring of 
Jewish parents under the Old Testament dispensation were 
brought by circumcision. 

2. Baptism furnishes its subject with new motives to piety, 
to adults immediately, and to others as soon as they reach the 
years of discretion, a) The very solemnities of the baptismal 
act itself, cannot fail to make a deep impression on its attentive 
adult subject ; and their subsequent recollection, as well as the 
instructions given to the rising generation on their early dedica- 
tion to God by this ordinance, must tend to cherish ho]y feel- 
ings, and prompt to holy action, b) The fact too, that the 
•eyes of the world are now fixed upon the professor of religion 
to detect his foibles, appeals, if not to a noble, yet certainly to 
a very powerful principle of human action ; whilst the higher 
reflection on his Master's injunction to let his light shine be- 
fore others, that they may be induced to glorify the God of his 
salvation, prompts him from more exalted motives to walk wor- 
thy of his holy and heavenly calling, c) The adult subjects of 
baptism also feel, that their obligation of obedience to God, is 
no longer based on the mere fitness of the thing itself, and the 
relations which they naturally sustain to him as their creator, 
preserver, redeemer, and judge. They are held by the addi- 
tional bond of a covenant voluntarily and deliberately entered 
into by themselves. 

3. Another advantage of baptism is, to the sincere adult 
subject, the immediate influences of the Holy Spirit, 

This is evident from the fact, a) that truth is exhibited in 
baptism, and the influence of the Spirit in a greater or less de- 
gree, always accompanies the sincere use of the truth. 

b) Because baptism is represented as a means of regenera- 
tion, it is termed " the washing of regeneration ;" and yet it 



Art. IX.] BAPTISM AND REMISSION OF SINS, 227 



is admitted, that regeneration is effected by the Holy Spirit 
through the means, c) Baptism is in strong and explicit terms, 
represented as a means to attain the pardon of sin ; and it is 
not reasonable to suppose, that an ordinance, which, when faith- 
fully attended to, exerts so important an influence on the relations 
of its subject to his God, should make no other impression on the 
soul of the sinner himself than what results from the mere (logico- 
moral) efficacy of the truths exhibited by it. d) The agency of 
the Spirit is distinctly associated with baptism by the Saviour him- 
self. 1 e) The same doctrine is also expressly taught in other 
passages of scripture. 2 

What immediate influence is exerted on the infant subject, 
or whether any, it is difficult to determine; yet, when arrived 
at years of discretion, he faithfully meditates on his relations by 
baptism, no reason can be assigned why all the enumerated 
blessings should not be his. 

4. And finally the Scriptures expressly represent baptism 
as a means for obtaining the remission of sins. 3 

The precise nature of the connexion between this ordinance 
and the pardon of our transgressions, is not explained in the sa- 
cred volume; and views of it somewhat diverse are entertained 

1 John 3: 5. Verily I say unto you, except a man be born of water 
and of the Spirit,, he cannot enter into the kingdom of God. 

2 Tit. 3: 5. Not by works of righteousness which we have done, bi^ 
according to his mercy he saved us, by the washing of regeneration 
and the renewing of the Holy Ghost. Gal. 3: 27. For as many of you as 
have been baptized into Christ, have put on Christ. 1 Pet. 3: 21. Rom. 
13: 14. 

3 Acts 22: 16*. And now why tarriest thou ? arise, and he baptized 
and wash away your sins. Gal. 3: 27 — 29. For as many of you as 
have been baptized into Christ, have put on Christ — and, if ye be 
Christ's, then are ye Abraham's seed and heirs according to the prom- 
ise. 1 Cor. 6: 11. And such were some of you : but ye are washed, 
but ye are sanctified, but ye are justified in the name of the Lord 
Jesus and by the Spirit of our God. Ephes. 5: 26. That he (Christ) 
might sanctify and cleanse it (the church) with the washing of water big 
the word. Rom. 6: 3. 8. Col. 2: 11. 12. 13. 



228 confirmation. [Art. IX. 

by different divines. It is evident that in each event, the sin- 
cerity of the adult subject must be regarded as essential to any 
such result. And as in this case, baptism is the public profes- 
sion of the surrender of the heart to God, and of the subject's 
determination to live in conformity to his heavenly Master's will, 
it would imply in all such subjects, a moral fitness to receive the 
divine blessing ; would be a virtual entrance into that covenant, 
in which God promises to be their God, and they bind them- 
selves to be his obedient people. 

Hence, baptism is not, like faith, an appointed condition, the 
performance of which is invariably followed by immediate par- 
don : but like prayer, it is a means of grace, the proper use of 
which is ever acceptable to God, secures to its subject all the 
spiritual blessings which he is qualified to receive, and thus also 
conduces sooner or later to the remission of his sins. 

Administered to the careless, unawakened sinner, it is a mere 
mockery of God, and cannot fail to incur the divine displeasure. 

4. Another very important advantage of baptism is doubt- 
less found in that particular course of instruction which espe- 
cially in the Lutheran church always antecedes the baptism 
of adults, and succeeds that of infants, on their arrival at a prop- 
er age for a public and personal profession of religion, by the con- 
firmation of their baptismal vows. The nature of this instruction 
will be explained under the head of confirmation, to which sub- 
ject we are now naturally conducted. 

Confirmation, or personal Profession of Religion on admis- 
sion to Sacramental Communion. 

The mode of admission to sacramental communion in the 
Lutheran church is somewhat peculiar, and has often been mis- 
understood. In our remarks on this subject we shall have refer- 
ence to the church in the United States, and especially to the 
standards of government and discipline published by the General 



Art. IX.] CONFIRMATION. 229 



Synod. We are strongly attached to this practice from our own 
experience of its blessed effects, as well as from the intrinsic 
evidence of its salutary tendency ; and shall be much mistaken 
if any who impartially weigh the following statements, can object 
to its observance. 

I. The course of instruction 'preparatory to Confirmation. 

Once a year, and as much oftener as circumstances may ren- 
der proper, it is the custom of Lutheran 1 ministers publicly to 
appoint a meeting with those persons who have a desire to ap- 
ply for sacramental privileges. The day selected is usually 
two or three months prior to the approaching communion season. 
The persons particularly invited to attend this meeting are, first, 
those who have been awakened to a sense of their sinfulness and 
danger, who desire to take up their cross and follow the Redeem- 
er : and, secondly, those, who having been admitted to visible 
membership in their infancy, have attained the age when it is 
their duty publicly to profess the religion of Jesus before the 
church and the world, by confirming or taking upon themselves 
the vows made for them at their baptism in infancy. Prior to 
this meeting, the pastor endeavours to visit all the awakened 
souls in his congregation, as also those families, in which he 
knows there are some members of suitable age for sacramental 
privileges. If, in these visits, the interrogatory be propounded 
to him by some anxious parent : What shall I do — my son^ or 
my daughter has no desire to meet with you ? We would re- 
ply, persuade and require them to attend the instruction ; for 
you are commanded to bring up your offspring in the nurture 
and admonition of the Lord. But let the minister also dis- 
tinctly inform the parents and catechumens, and publicly an- 
nounce it to the congregation, that attendance on this instruction 

i The practice of the German Reformed church, very much re- 
sembles that of the Lutherans, on this subject. 



230 INSTRUCTION OF CATECHUMENS. [Art. IX. 

will by no means make it obligatory, or even proper for them 
to approach the sacred board ; unless the course of instruction 
is the means of awakening their souls and leading them to an 
entire dedication of themselves to God for time and eternity. 
Nay, according to the Formula of Government and Discipline, 1 
no church council can with propriety admit persons of a differ- 
ent character. 

The appointed day finds the pastor and catechumens (for 
thus are those termed who attend) assembled in the church 
or lecture room. Every meeting is opened by singing and pray- 
er, and closed by an address to the throne of grace. The 
time of the first meeting is chiefly occupied by the pastor in 
explaining the object of the contemplated course of instruction 
in as solemn and impressive a manner as possible. This ob- 
ject he states to be, not merely committing the catechism to 
memory, or acquiring doctrinal knowledge. For what would 
all this profit, if the heart remained unaffected, the life unchang- 
ed. The devils possess more doctrinal knowledge than the 
most eminent Christians, but remain devils still. Nor is the 
object contemplated merely admission to the Lord's table. 
Judas probably reclined with the Master at the sacred board, 
and yet betrayed him : and Paul tells us, that many Others 
ate and drank judgment to themselves. But, says the zealous 
pastor, who feels the eternal importance of this solemn occa- 
sion, The object is to show you in so plain and simple a man- 
ner, that you cannot fail to understand it, the natural depravi- 
ty of your hearts, your habitual and base rebellion against your 
best benefactor, your father and your God, and your danger of 
being shut out forever from his blissful presence : To show 
you, that you must be born again, or be eternally excluded 
from the kingdom of heaven ; and to give you such instructions 
and directions from day to day as will, if faithfully pursued, 

1 Chap. IV. § V. 



Art. IX.] PREPARATORY INSTRUCTION'. 231 



sooner or later certainly eventuate in the conversion of your 
souls to God. Yea, if ye will now but seek the Lord sincere- 
ly and perse veringly, ye shall find him ; for him that cometh 
unto him, he will in no wise cast out. Further he tells them, 
if you would seek the Lord aright, you must surrender your 
heart to him, that is, a) form a resolution, that in the strength 
of God, you will from this moment indulge in no known sin, 
and will endeavour to discharge all your known duty, b) Again, 
when you go hence, meditate much and attentively on the sol- 
emn facts you have heard, and examine your heart in regard 
to them, e) Retire to your closet or some other suitable place, 
and with the utmost sincerity pour out your soul in prayer to 
God. If your heart is cold, and you feel no concern about your 
salvation, let this very indifference on so momentous a matter 
be the subject of your confession to God, and beseech him to 
deliver you from this dangerous condition. d) Resolve that 
you will continue thus to seek him, by watchfulness, meditation 
and frequent prayer, not only daily so long as the course of in- 
struction continues, but so long as you live ; and that if God 
should suffer your soul to remain in darkness until your final 
hour, you will die a praying sinner. 

The time of every future meeting is taken up partly by plain, 
practical, conversational lectures, and partly by examinations of 
the catechumens on the fundamental doctrines of the scriptures. 
In the former the pastor passes over, in regular and successive 
portions, the entire subject of experimental religion, very much 
after the manner of Doddridge, in his " Rise and Progress of 
Religion in the soul ;" illustrating the subject by facts drawn 
from his own experience and observation, and investing it with 
the utmost possible practical interest by occasional introduction 
of the peculiar circumstances, temptations and encouragements 
of his catechumens. For each such exercise the pious pastor 
will prepare his own mind by the same devotional exercises of 
the closet, as for the public duties of the sacred desk. To such 



232 ADMISSION TO SACRAMENTAL COMMUNION. [Art. IX. 

deliberate and conscientious preparation, he will find himself 
urged by his annual and accumulating experience, that the good 
effected by him will be very much graduated by the solemnity 
and interest which he has brought his own mind to feel on the 
subject. The writer would here recommend to his younger breth- 
ren a practice, on which experience has taught him to place a 
high value, namely, themselves to read a chapter in that invalu- 
able work of Dr. Doddridge prior to each meeting with their cat- 
echumens, and by careful premeditation to prepare themselves 
for the introduction above referred to, of the peculiar circum- 
stances of those whom they are labouring to conduct to the Re- 
deemer's arms. And having assumed the work of recommen- 
dation, he would respectfully submit to his ministerial brethren 
generally, the propriety of enjoining it on all their catechumens 
acquainted with the English language to procure and daily to 
make a faithful use of that excellent little volume, the "Cate- 
chumen's and Communicant's Companion." Such a work has 
long been considered a desideratum amongst us, and the church 
is much indebted to the young brother, who has so successfully 
supplied it. 1 

In the doctrinal instructions, the scriptures and the catechism 
are made the basis : portions of which are committed to memory by 
those catechumens who are able, on which the pastor makes such 
explanatory remarks as he deems necessary. Sometimes he 
calls on one of the catechumens to make the closing prayer, if 
he regards any of them as spiritually qualified for this duty. 

1 The author of this work is the Rev. Mr. Morris, one of the alum- 
ni of the Theological Seminary of this place. It is executed with 
much spirit, simplicity and devotion ; and is a happy imitation of the 
manner of our best German devotional works. It indeed contains all 
that the young inquiring sinner needs, except a few meditations, em- 
bodying more specifically than is done, the nature, progress and evi- 
dences of that great change of heart, which it is the grand object of 
this course of instruction to effect. With this addition, it would su- 
percede the necessity of any additional book for that occasion, and 
be a standing and standard work for the church. 



Art. IX.] ADMISSION TO SACRAMENTAL COMMUNION. *J33 

Sometimes he may address himself to some individual by name, 
and hear from him the state of his heart, and his progress in the 
great work of seeking salvation. Many of our pastors regard it 
as a duty thus to converse with each catechumen, either in the 
presence of all, or by daily detaining a few for this purpose, 
after the others have been dismissed. 

Such is the course of instruction substantially pursued by the 
great mass of our divines, with the variations which the habits 
and predilections of each may dictate, and the exercise of which 
the principles of christian liberty, so highly prized, and so fully 
enjoyed in the Lutheran church, secure to all : yet has it not un- 
frequently been the theme of invidious clamour to the illiterate 
enthusiast, and of animadversion from others better informed. But 
we have never heard, nor do we expect ever to hear, of a single 
truly pious pastor, who faithfully attended to this instruction, 
and did not regard it as a highly blessed means of bringing souls 
to Christ. By unconverted ministers, this duty, like all others, 
will be performed as a mere formality, and confer little benefit 
on those who attend on it. But in the hands of the great mass 
of our pastors, it is nothing else than a series of meetings for 
prayer, singing, exhortation and individual personal interview, be- 
tween them and those who profess a concern for salvation ; in 
which, without adopting the novel nomenclature of the day, 
they can enjoy all the facilities and afford to their hearers all the 
benefits aimed at, and doubtless often attained by others, in what 
are termed anxious meetings, inquiry meetings, class meetings, 
private conferences, he. &c. Indeed, the friends of this good 
old custom are delighted to see the several sister denominations, 
under different appellations, adopting the substance of the same 
thing ; nor do we care by what name the thing is known, so 
that God is glorified, and sinners are saved. 
30 



234 PREPARATORY INSTRUCTION. [Alt. IX. 



II. The vote of the church council. 

When this course of instruction has been concluded, the 
church council is invited to attend with the pastor on an ap- 
pointed day, for the purpose of examining the applicants for 
sacramental communion ; and either admitting or rejecting 
them. This meeting has usually been held in the church, in 
the presence of the whole congregation ; but such entire publi- 
city is unfavourable to free and confidential interview with the 
catechumens, and has in many cases converted this exercise 
into a mere general examination on the doctrines and duties of 
the Christian religion. The writer cannot refrain from express- 
ing his decided preference for the practice of those brethren, 
who hold this final meeting in the Lecture-room or school-house, 
in the presence of the Church council alone, and there enter in- 
to an individual and personal examination of the applicants on the 
momentous subject of their own evidences of personal piety. 
Such is manifestly the nature of the duty contemplated by our 
Formula of church government. Chap. IV. <§> 5. " It shall 
be the duty of the council to admit to membership adults, who 
make application, and whom on mature examination, they shall 
judge to be possessed of the qualifications hereafter specified. 
They shall be obedient subjects of divine grace, that is, they 
must either be genuine Christians, or satisfy the church council 
that they are sincerely endeavouring to become such. Also to 
admit to communion of the church, all J those who were admit- 
ted to church-membership in their infancy, and whom on like 
examination, they shall judge possessed of the above-mention- 
ed qualifications. No one shall be considered a fit subject for 
confirmation, who has not previously attended a course of reli- 
gious lectures, delivered by the pastor on the most important 
doctrines and principles of religion ; unless the pastor should be 
satisfied that the applicant's attainments are adequate without 
this attendance." How can the requisitions of this clause be 



Art. IX.] PUBLIC PROFESSION OF RELIGION. 235 

considered as satisfied by a general examination of the catechu- 
mens, on the attainments they have made in the knowledge of 
Christian doctrine and duties ? 

III. Public profession of religion before the whole church. 

After the examination of applicants has been closed, and 
their cases decided by the council, those who have been ad- 
mitted are required to make a public profession of the religion 
of Jesus Christ before the whole church, by confirming, or tak- 
ing on themselves the vows of dedication to God, made for 
them at their baptism in infancy. 

Should there be among the catechumens any, who had not 
been baptized in infancy, they are required to make precisely 
the same public profession as a prerequisite to their baptism, 
which is performed prior to the confirmation of the others. And 
as this profession is thus in the first instance made by them- 
selves, and in adult age, the confirmation or personal assump- 
tion of it by them would seem to be superfluous, although no 
perceptible evil could result from their being confirmed along 
with the rest, as has in some few instances been done. 

After the catechumens have made the public profession of 
the religion of Christ, they all kneel around the altar, when the 
minister implores upon them the blessing of God, in a brief ejacu- 
latory prayer, passing from one to the other, and successively 
imposing his hands on the head of each. 

The imposition of hands, although generally practised, is 
not regarded by us as an essential part of this public ceremony, 
nor do we attribute to the whole ordinance any other than a 
moral influence. 

It is this public profession of religion and the blessing of 
God pronounced on the subject, to which specifically the name 
of Confirmation is now given ; because the catechumen literally 
confirms the vows made for him in his infancy. Confirmation 



236 COURSE OF instruction. [Art. IX. 

among us may therefore be defined, a solemn mode of admit- 
ting to sacramental communion, those who were baptized in 
their infancy. What we regard as essential in it, is practised 
by all Christian denominations, which require a profession of 
religion before admission to sacramental communion. The cir- 
cumstances peculiar to us, viz. the antecedent course of instruc- 
tion, the public profession before the whole congregation, and 
the individual prayer of the pastor with his hand on the head of 
each catecbumen, experience has taught us to regard as happily 
calculated to heighten the intense solemnity of the occasion, 
and fix on the heart of each individual the indelible impression, 
that he is now consecrated to God, whilst they are all perfectly 
consonant with the spirit of the gospel, and sanctioned by the 
example of the earlier ages of the Christian church. 

If it be asked what authority can we allege for these pecu- 
liarities, we reply, that the special course of instruction to 
catechumens is of very ancient date. When Christianity was 
•first published, all who professed sincerely to believe, that Jesus 
was the only Redeemer of the human family, and pledged 
themselves to lead a holy life, were immediately received to 
baptism and the Lord's table, and were afterwards more fully 
instructed. Subsequently, however, when churches were every 
where established, all those who determined to abandon hea- 
thenism, and attach themselves to the Christian church, were 
first received into the ranks of the catechumens, in order that 
they might be instructed in the doctrines of the Christian faith, 
and as Origen tells us, 1 " that they might give demonstrations 
of the reality of their intentions, by the change of their lives, 
and holiness of their conversations." The term of continuance 
in the state of catechumens, differed at different places, from 
forty days to three years. 2 It is true this instruction seems 

1 Contra Celsum, 1. 4. p. 142. ed. Cantabr. 1677. 

2 Baumgarteii's Erlceuterungen der christlichen Alterthiimer, p. 

m 



Art. IX. 1 IMPOSITION OF HANDS. 237 



first to have been instituted for those adult heathen who em- 
braced Christianity, but it was afterwards extended to such as 
had been baptized in infancy, and certainly with as manifest 
propriety in the one case as in the other. 

As to the public profession of religion before the whole 
church instead of before the church council or session, though it 
may require more self denial, it certainly tends to impress more 
deeply the mind of the catechumen himself, whilst it draws the 
line of distinction more clearly between him ana the world. 

The imposition of hands with the accompanying blessing, 
which seems to have been originally intended by the term con- 
firmation, was introduced about the close of the second century, 
after the distinction between presbyters and diocesan bishops had 
sprung up in the church. The bishop claimed the right of au- 
thenticating or confirming the baptism of all those who had been 
baptized by mere presbyters or deacons. If the bishop was pres- 
ent, the confirmation or ratification took place immediately after 
the baptism ; if not, it was deferred till the next convenient sea- 
son. It was believed, that baptism effected remission of sins, and 
that the bishop by the imposition of hands conferred those gifts 
of the Holy Spirit, which were requisite for living a holy life. 
This rite has sometimes been considered as a continuation of a 
practice somewhat similar, of which a few cases are related in 
Scripture. 1 It is indeed evident, that the design and effect of 

1 Acts 8: 14 — 17. When the apostles, who were at Jerusalem, 
heard that Samaria had received the word of God, they sent unto them 
Peter and John : who, when they were come down, prayed for them 
that they might receive the Holy Ghost. For as yet, he was fallen 
upon none of them ; only they were baptized in the name of the Lord 
Jesus. Then laid they their hands on them and they received the Holy 
Ghost. Acts 19: 1 — 6. And it came to pass, that while Apollos was 
at Corinth, Paul having passed through the upper coasts, came to 
Ephesus. And finding certain disciples, he said unto them, have ye 
received the Holy Ghost since ye believed ? And they said unto him, 
we have not so much as heard whether there be any Holy Ghost. And 
he said unto them, unto what then were ye baptized ? And they said 



238 CALVIN ON CONFIRMATION. [Art. IX. 

the imposition of hands described in the annexed passages, was 
the communication of miraculous gifts, which have confessedly 
long since ceased. But there is another passage, 1 in which the 
apostle Paul speaks of " the laying on of the hands" as among 
the " principles," or elementary things, belonging to Christiani- 
ty. And as no other rite has descended from the apostolic 
church, to which the apostle could possibly allude, it is inferred 
by some, that although the imposition of hands was first design- 
ed to confer the extraordinary gifts of the Holy Ghost, it was 
continued after those miraculous powers had ceased, as a suita- 
ble mode of imploring the divine blessing on those, who were to 
be admitted to the sacred board. It appears that this rite was 
early encumbered by superstitious ceremonies, such as the chrism 
or anointing the candidate with oil, sealing him with the cross, 
and directing him to taste milk and honey. In process of time, 
confirmation was erected into a sacrament, in the Roman Cath- 
olic church, and entirely separated from baptism. At the com- 
mencement of the Reformation, the old Roman Catholic rite 
with its appendages, was abolished, though subsequently the 
course of instruction, the public profession, and the imposition of 
hands were retained by the Lutheran and Reformed churches 
of Continental Europe, and the Episcopal church of England, 
as a solemn method of admitting members to full communion. 
The Apology to the Augsburg Confession contains the follow- 

unto John's baptism. Then said Paul, John verily baptized with the 
baptism of repentance, saying unto the people that they should believe 
on him that should come after him, that is on Jesus Christ. When 
they heard this they were baptized in the name of the Lord Jesus. And 
when Paul laid his hands upon them the Holy Ghost came on them, 
and they spake with tongues and prophesied. 

1 Heb. 6: 1. 2. Therefore leaving the principles of the doctrine of 
Christ, let us go on unto perfection ; not laying again the foundation 
of repentance from dead works and of faith towards God, of the doc- 
trine of baptisms and the laying on of hands, and of resurrection of 
the dead and eternal judgment. 



Art. IX.] CALVIN ON CONFIRMATION. 239 

ing declaration on this subject : Confirmation is a rite which 
ivas transmitted to us from the fathers, but which the church 
never regarded as essential to salvation ; for it is not support- 
ed by a divine command. 1 The illustrious Calvin was also fa- 
vourable to this rite, although his followers in this country seem 
differently inclined. " It w T as, (says he) 2 an ancient custom, 
that the children of Christian parents, when they were grown 
up, should be presented to the bishop, to do that office which 
was required of persons, who were baptized at adult age. For- 
asmuch as that being baptized in infancy, they could not then 
make any confession of their faith before the church, they were 
again brought by their parents before the bishop and examined 
by him in the catechism, which they had then in a certain form 
of words. And that this act, which ought to be grave and sa- 
cred, might have the greater reverence, the ceremony of the 
imposition of hands was used in the exercise of it. So the 
youth, after their faith was approved, were dismissed with a 
solemn benediction." Soon after, he adds : " Such an impo- 
sition of hands as this, which is used purely as a blessing, I very 
much approve of and wish it were now restored to its pure and 
primitive uses." Commenting on the passage in Hebrews 
above referred to, " he considers it as abundantly proving, that 
the origin of confirmation was from the apostles," meaning, as 
we learn from the context of the above quotations, not that it 
was commanded by the apostles as a perpetual rite, but merely 
that it originated in their practice of the imposition of hands. 3 

There is certainly nothing in the nature of confirmation 
itself, which was designed to make its subjects members of one 
particular denomination rather than of another ; for, at the time 



1 Formula Concordia?, p. 201. Confirmatio (et extrema unctio) 
sunt ritus accepti a Patribus, quos ne ecclesia quidem tanquam neces- 
sarios ad salutem requirit, quid non habent mandatum Dei. 

2 Institutes, lib. 4. cap. 1. 

3 White's Lectures, p. 140. 141. 



240 the lord's supper. [Art. X. 

of its introduction, the Christian church had not yet been divid- 
ed into different sects on the ground of doctrinal diversity. 
And it is obvious, that baptism made its subject a member of the 
particular church of that town or place, in which he was bap- 
tized ; and that subsequently his membership in any particular 
church was decided by his habitual attendance and worship 
with it. Children were always numbered with that church in 
which their parents, sponsors, or those with whom they lived, 
worshipped. Yet confirmation may very aptly now be regard- 
ed as implying the preference of its subject for the particular 
denomination in which he receives it ; although on the strict 
principles of scriptural church government, his actual member- 
ship in any church, must be decided by the same circumstances 
now as in the days of the apostles. 



ARTICLE X. 



OF THE LORDS SUPPER. 



In regard to the Lord's Supper they teach, that 
the bod}' and blood of Christ are actually present un- 
der the emblems of bread and wine ; and are dis- 
pensed to the communicants. 

The ordinance to which this article refers, is confessedly the 
most solemn and impressive appointed by the Saviour in his 
visible church on earth. It was designed as a memorial of his 
dying love, and in whatever light we view it, it is adapted with 



Art. X.] the lord's supper. 241 

infinite wisdom to its intended end. Is Christianity a religion, 
whose truth and cardinal features require our belief of the fun- 
damental facts of the Saviour's history ? this ordinance, of such 
frequent recurrence, is wisely adapted to confer incessant promi- 
nence on the most important of them, his atoning death for the 
sins of men. Is Christianity a religion requiring the affections 
of the heart, as well as the assent of the understanding ? What 
ordinance could be better adapted to call forth the tenderest 
feelings of the soul than that, which in language of the deepest 
solemnity, and by emblems familiar to all of every rank and na- 
tion, and amid circumstances of melancholy, midnight gloom, 
exhibits the suffering Saviour as it were to our eyes ? In all 
churches of commendable spirituality, the celebration of this or- 
dinance is accompanied by peculiar practical exercises. These 
consist in one or more preparatory services on the previous day; 
and if convenient, a neighbouring brother is invited to assist the 
stated pastor. It is a season of deep heart-searching, of self-abase- 
ment, of penitence and renewed dedication of the soul to God ; 
and we may well ask, what Christian has sincerely and devoutly 
waited on the Lord in this ordinance, and not found his strength 
renewed ; has not realized the truth of the Saviour's promise, 
" my flesh is meat indeed, and my blood is drink indeed P" 1 

I. The names, 

By which this ordinance is designated, are various. It is 
termed the Lord's Supper, 1 * The Lord's Table, 3 Communion, 4 
Eucharist, Sacrament of the Altar, &c. 

II. The institution 

Of this ordinance is admitted to be divine by all Christians. It 

1 John 6: 55. 

2 xvQiccxov dsLTivov. 1 Cor. 11: 20. 

3 10: 21, 4 10: 16. 17. 

31 



242 ANTIQUITY OF COMMEMORATIVE FEASTS. [Art. X. 

took place in that solemn night, in which the Saviour was be- 
trayed, during the paschal supper. l 

It may not be amiss for the reader to know, that in regard to 
this ordinance as well as baptism, there existed customs among 
the ancients calculated to throw some light upon it. Many of the 
ancient nations accompanied their sacrifices with feasts in honour 
of their gods. Moses and Aaron, Nadab, Abihu and the sev- 
enty elders, went up and saw the God of Israel, and " did eat and 
drink." 2 Jacob offered sacrifice upon the mount, and did eat 
bread with his brethren. 3 It was prescribed in the Levitical ser- 
vice, that the flesh of the sacrifices should be eaten under certain 
restrictions. But the principal feast of this kind -was that of ,.ie 
paschal supper, instituted by God at once to commemorate the 
deliverance of the Jews from Egyptian bondage and from the 
destroying angel, and to prefigure the atoning death of the 
Messiah. 4 A religious feast therefore in commemoration of 
some important event, was nothing new to the disciples, and 
they could find no difficulty in understanding the import of that 
notv instituted by their Master. 

The obligation to celebrate this ordinance is inculcated by 
the express words of the institution : do this in remembrance of 
me. 

The Society of Friends, who in regard to their moral deport- 
ment are truly exemplary, at present alone deny the obligation 
of Christians to observe this rite, regarding it as designed by the 

1 Matth. 26: 26. And as they were eating Jesus took bread and 
blessed it and break it, and gave it to the disciples and said, take, eat, 
this is my body : (Luke and Paul add) which is given (broken) for you ; 
this do in remembrance of me. And he took the cup and gave 
thanks, and gave it to them, saying, drink ye all of it ; for this is my 
blood of the new covenant, which is shed for many for the remission 
<)f sins. 

2 Exod. 24: 11. 

3 Gen. 31: 54. 

4 Exod. 12. 



Art. X.] IMPROPRIETY OF WITHHOLDING THE CUP FROM THE LAITV. 243 

Saviour merely to inculcate the necessity of spiritual union 
with him. That they err, is evident from the specific nature 
of the command, " do this in remembrance of me, " from 
the direction of Paul thus to " show forth his death till he 
come" l from the fact that these same disciples did habitually 
observe this rite, that the whole Christian church did in the apos- 
tolic age, and subsequently, and still does, with the exception of 
the society here referred to, which took its rise in England,, 
about the middle of the 17th century, and a few others. 2 

III. The nature and design of this sacrament. 

1. The external elements, to be used in this ordinance, are 
bread and wine. Our Saviour doubtless used unleavened bread, 
for no other was permitted to be in a Jewish family during the 
passover. But the disciples evidently afterwards used the leav- 
ened bread, which had been provided for the ordinary purposes 
of life. The kind of bread is therefore immaterial to the valid- 
ity of the ordinance ; as also is its form, and the circumstance 
of its having been broken or not. It is uncertain what kind of 
wine was used by the Saviour, and therefore any species would 
answer the purpose. The Abyssinian Christians, who had no 
wine, used their liquor nearest resembling it, termed hydromel. 
It is however absolutely necessary that the wine be given to 
every communicant as w r ell as the bread ; 

a) Because the Saviour gave both, b) All the members 
of the Corinthian church received both. 3 c) It was the uni- 
form custom of the whole Christian church during the first ten 
centuries, d) Paul says we have all been made to drink into 
one Spirit. 4 

1 1 Cor. 11: 26. 

2 The Paulicians, some Socinians and fanatics also dispute it, 

3 1 Cor. 11: 26. 10: 21. 4 1 Cor. 12: 13. comp. 11: 26, 



244 PRACTICAL INFLUENCE OF THE EUCHARIST. [Art. X. 

2. These elements must be consecrated by prayer : because 
it was done by our Saviour, and seems to be a necessary part 
of a religious rite. The consecration may be performed by 
the repetition of the words of the institution, as was done by 
the Latin churches, or by a special prayer, imploring the Spir- 
it of God to sanctify the elements, for the intended use, as is 
done by Greek Christians. In the Lutheran church either 
method is deemed valid, and both are oftentimes combined. 
The persons who may officiate at the administration of this or- 
dinance are the authorized ministers of Christ, who act in the 
stead of their divine Master. 

3. The a) cardinal design of the ordinance is doubtless 
mnemonic or commemorative. It is to be performed in " re- 
membrance of" the Saviour, and to shew forth his death until 
he corned By this ordinance Christians are not only to be re- 
minded of the Saviour in general, but particularly of his igno- 
minious death upon the cross, as an atonement for the sins of 
the world, and of the gracious plan of salvation based on his 
death, b) The participation of this ordinance, is also a public 
profession of faith i?i Jesus Christ, c) Another object of 
this ordinance is, to promote unity and brotherly love among 
Christians. This is expressly taught by Paul, 2 who also cen- 
sures the abuses of the Corinthian church, which violated this 
design. 3 

4. The practical influence of this ordinance on the Chris- 
tian, is indeed incalculable. By it his views of the great plan 
of salvation through the merits of a crucified Saviour are kept 
fundamentally correct. So long as he retains this belief, he 
cannot sanction the opinions of those, who regard the Saviour's 



1 1 Cor. 11: 26. 

2 1 Cor. 10: 17. We, being many, are one bread and one body 
for we are all partakers of that one bread. 

3 lCor. 11:20—22. 



Art. X.] MODE OF THE SAVIOUR'S EUCHARIST. 245 

death as a mere attestation of his sincerity, or of the truth of 
the doctrines taught by him : nor can his soul find pleasure in 
those, who fritter away the gospel scheme into a mere code of 
morality, and send man upon the ground of his own "filthy" 
righteousness, to claim justification at the bar of God. Hence 
it cherishes in us a healthful sense of our own sinfulness, ina- 
bility to fulfil the law, and of the height and depth and length 
and breadth of that surpassing love of God, which induced him 
to exchange the hallelujahs of angels for the curses of men, the 
throne of heaven for the malefactor's cross, and the diadem of 
glory for a crown of thorns. 

The feelings accompanying these views he finds to be of 
the most salutary kind. Humble penitence for the sins which 
crucified the Lord of glory, ardent gratitude for this amazing 
display of his benevolence, and sincere love to him as " the 
chief among ten thousand and altogether lovely," as that divine 
being in whom all excellences concentre, who is the proper 
and only object of adoration in the universe, and whom it is 
his everlasting interest no less than duty to love with an un- 
ceasing love, in life, in death, and through the endless ages of 
eternity. 

Exciting these views and feelings, how can this ordinance 
fail to prompt the Christian's soul to proper action, to a more 
entire surrender of his heart to God, to greater confidence in 
the plan of salvation through the blood of atonement, that is, 
to a greater measure of living faith, to renewed purposes of ho- 
ly obedience, and thus to the attainment of the end for which 
the Saviour bled, — ft remission of sins?" 

IV. The mode of the Saviour's presence in the Eucharist. 

Although this ordinance was designed as a memorial of the 
dying love of the Redeemer, it has unhappily been the occasion 
of much controversy in the Christian church. The strongly 



246 MODE OF THE SAVIOUR'S PRESENCE. [Art. X. 



figurative language of the Saviour, together with the careful re- 
petition of the precise words by the apostle Paul and the ex- 
planation annexed by him, was variously interpreted even in 
the earlier centuries of the Christian history, and a kind of mys- 
terious influence ascribed to this ordinance. In the middle ages 
of ignorance and superstition, views of the grossest kind obtain- 
ed currency ; until, in the year 1215, the doctrine of transub- 
stantiation was formally adopted as the doctrine of the Roman 
Catholic church, by a Lateran Council, under pope Innocent 
III. 

According to this doctrine, the outward emblems, though 
they retain their external form, are no longer bread and wine ; 
but " the consecration of the bread and wine produces a change 
of the whole substance of the bread, into the substance of the 
body of Christ our Lord, and of the whole substance of the 
wine, into the substance of his blood." 1 This monstrous er- 
ror, Luther and his coadjutors rejected for the following reasons, 
viz. a) It is contradicted by the clear and indisputable testimo- 
ny of our senses, which demonstrate to us that no change has 
occurred in the nature and properties of the bread and wine. 
We have this testimony not of one sense only, but of sight, 
taste, smell, and touch : nor of the senses of one individual 
only ; but of all men of every generation and country. But 
no testimony is so strong as that of the senses ; because on it 
rests even our belief of the scriptures. 2 b) This doctrine con- 
tradicts the universal observation of mankind, that all bodies 
(material substances) must occupy definite portions of space, 

1 Sancta heec Synodus declarat, per consecrationem panis et villi, 
<:onversionem fieri totius substantias panis, in substatiam corporis 
Christi, Domini nostri, et totius substantias vini in substantiam san- 
guinis ejus — quae conversio convenienter et proprie Transubstantiatio 
«st appellata. Concil. Trident. Sess. 13. cap. 4. 

2 1 John 1. 3. That which we have seen and heard, declare we 
unto you. John 3: 11. Luke 24: 39. Behold my hands and my feet : 
handle me and see that it is I. 



Art. X.] ABSURDITY OF TRANSUBSTANTIATION. 247 



and cannot be at more than one place at the same time : for 
according to this tenet, every portion of consecrated bread is 
really the whole material body of the Saviour ; hence the whole 
body is locally present in many different places at the same 
time, which is absurd, c) The apostle still calls the symbols 
bread and wine after their consecration, which he would not 
have done, if they had been transmuted into the body and blood 
of the Saviour. 1 d) Because the consecrated bread and wine 
are subject to the same laws of decomposition and corruption, 
as if they were not consecrated. 2 e) Because it is a compara- 
tively recent doctrine, unknown in the Christian church in gen- 
eral, until about a thousand years after this sacrament was in- 
stituted. 

But whilst the Reformers agreed in rejecting this papal er- 
ror, it is much to be regretted, that they could neither harmo- 
nize among themselves as to what should be substituted in its 
stead, nor consent to walk together in love, when they could 
not entirely accord in opinion. It was on the subject of this 
doctrine, that the first important diversity existed among them ; 
a diversity subsequently increased by the peculiar views of Cal- 
vin relative to the divine decrees. Alas ! that men, distinguish- 
ed so highly for intellect, and chosen of God to accomplish so 
great a work, should betray such a glaring want of liberality 
toward each other ; that having gloriously cooperated in van- 
quishing the papal beast, they should turn their weapons against 
each other, for a point not decided in scripture, and therefore, 
of minor importance ! Yet, when we recollect that this inflex- 

1 1 Cor. 10: 16. 11: 26. 

2 The following lines of Cicero, are so applicable to the doctrine 
of transubsfantiation, that if they had been written for the purpose, 
they could not have been made more appropriate. " Dum fruges 
Cererem, vinum Liberum dicimus, genere nos quidem sermonis uti- 
mur usitato, sed ecquen tam amentem esse putas, qui illud quo vesca- 
tur Deum credat esse ?" Nor would the charge he entirely inapplica- 
ble to the language occasionally used by some early Lutheran divines. 



248 luther's sacramental presence. [Art. X, 

ible, uncompromising spirit was an essential qualification for the 
successful conflict against the papal hierarchy, for which they 
were designed by Providence, we shall feel constrained to re- 
gard it rather as an unavoidable evil of the age than a blemish in 
the character of the blessed reformers. 

The views adopted by the different reformers and principal 
divines of the Protestant churches, though numerous and di- 
versified in their modes of explanation, may be reduced gen- 
erically to four. 

The first was that adopted by Luther and the major part of 
the Lutheran church in the sixteenth and seventeenth and 
earlier part of the eighteenth centuries, as also by the Moravian 
church until the present day. The advocates of this opinion 
premised the following points : 

a) That agreeably to the declarations of the apostle Paul, 1 
all human bodies will experience a very great change at death, 
and prior to the resurrection in their glorified form. The ex- 
tent of this change they regarded as such, that although enough 
of the old body would remain to serve as the basis of its identity 
(its substance, or essence) ; its properties would be entirely 
changed, and it would no longer be subject to the laws and lim- 
itations which now regulate matter. In this sense they under- 
stood the declaration of the apostle, that the glorified body shall 
be incorruptible and immortal, yea, so highly refined and eleva- 
ted in its properties, that it may be said to partake of the prop- 
erties of a spirit, may justly be called " a spiritual body." Now, 
it cannot be denied that the body of the Saviour has also expe- 
rienced the change described by Paul : and it is therefore, no 

1 1 Cor. 15: 40. There are also celestial bodies and bodies ter- 
restrial, but the glory of the celestial is one, and the glory of the ter- 
restrial is another, v. 44. There is a natural body and there is a spir- 
itual body. v. 52. 53. The dead shall be raised incorruptible, and we 
shall be changed ; for this corruptible must put on incorruption and 
this mortal must put on immortality. 



Art. X.] luther's sacramental or substantial presence. 249 

longer subject to those laws, nor possessed of those properties 
(visibility, tangibility, &c.) which belonged to it in the present 
world. 

b) It was, moreover, believed, that in consequence of its 
union with the divine nature, the glorified body of Christ had 
been endowed with properties still higher than those which the 
glorified bodies of the saints will possess : and that it was there- 
fore even less restricted by those laws which now regulate the 
matter known to us. 

With these premises, their view of this subject may be ad- 
vantageously stated thus : 

I. The bread and wine remain in all respects unchanged ; 
but the invisible, glorified body and blood of Christ are also 
actually present at the celebration of the eucharist, and exert an 
influence on all those who receive the bread and wine ; not in- 
deed present in that form nor with those properties which be- 
longed to the Saviour's body on earth, such as visibility, tangibil- 
ity, fyc. for these it no longer possesses, but present with the new 
and elevated properties which now belong to its glorified state. 

There seems to have been a peculiar fondness among the 
advocates of this view, to use the figurative language of the Sa- 
viour and speak of eating his body and drinking his blood ; but 
they denied that they understood these terms literally, and re- 
jected the idea of a carnal, material reception. Their idea 
seems to have generally been, that we thereby come into com<- 
munion with, and under the influence of the glorified Saviour. 

Speaking of this view the celebrated Lutheran divine Dr. 
Mosheim says : 1 " What the nature of this presence is, we know 
not. The thing itself we know ; but the mode of its truth is a 
mystery which we cannot comprehend. We deny that Christ 
is present and received in a physical or material manner. But 
should any one ask, How is he present ? our answer is, We 

1 Elementa Theol. Dogm. Vol. II. p. 328, 329. 
32 



250 lutiier's sacramental or substantial presence. Art. X.} 

know not. We commonly call his presence in this holy ordi- 
nance, a £ sacramental presence.' This might seem to be an 
attempt to define the mode of his presence ; but by this word 
we mean nothing more than that we are ignorant of the mode. 
It has been said, we receive Jesus in, under, or with the bread 
(in, cum, sub pane). These three words might signify three 
modes ; but they are designed to indicate, that we do not wish 
to determine any thing about the mode of Christ's presence. 
Those therefore err, who say, that we believe in impanation, or 
that Christ is in the bread and wine. Nor are those more cor- 
rect who charge us with believing subpanation, that is, that 
Christ is under the form of bread and wine. And equally 
groundless is the charge of consubstantiation, or the belief that 
the body and blood of Christ are changed into one substance 
with the bread and wine." 

To all the objections, derived from the testimony of our 
senses, the advocates of this view reply, that they are based on 
the properties which belong to human bodies in this life, and 
therefore are not applicable to the glorified body of Christ, 
which does not possess these properties. 

To the objection that this system is exposed to the same 
difficulties as transubstantiation, it is responded that the cases 
are different. In the Roman Catholic error, which the reform- 
ers rejected, an exemption from the common laws and proper- 
ties of matter, is attributed to bread and wine, material substan- 
ces confessedly belonging to this world, and subject to the laws 
of matter ; but the Lutheran doctrine ascribes such exemption 
to a substance belonging to another world, concerning which all 
admit and the scriptures expressly declare, that it does differ 
very much from ordinary matter. 

II. The second view of this doctrine is that, which was ear- 
ly entertained by some Lutheran divines, and, in the last century, 
became generally current. 

That the bread and wine remain in all respects unchanged ; 



Art. X.J INFLUENTIAL PRESENCE. 251 

that the glorified human nature of Christ is not substantially 
(essentially) present at all, but only influentially , efficaciously 
or virtually ; that is, by a special supernatural influence exert- 
ed on all communicants, at the time when they receive the bread 
and wine. 

This was probably the opinion of that distinguished ornament 
of the Lutheran church, Melancthon, who rejected the doctrine 
of the substantial presence of the glorified human nature, and 
wisely maintained, that as the scriptures had not specified the mode 
of the Saviour's presence, every individual should be left to the 
free exercise of his own judgment. Many of the most judicious 
divines adopted the views of Melancthon, although he and they 
were treated with much intolerance by the other party. The 
Formula Concordiae, which was published in 1577 expressly to 
counteract this opinion, strange as it appears, seems itself, in some 
places to inculcate it, and is thus inconsistent with itself as will 
be seen from the following extract : " And by that word (spirit- 
ually) we exclude those Capernaitish notions concerning a gross 
and carnal presence which have been attributed to our churches 
by the sacramentarians, in defiance of all our public protestations 
against them. And when we use this term (spiritually), we 
wish to be understood as signifying, that the body and blood are 
received, and eaten, and drank spiritually in the holy sup- 
per. For although the participation is effected by the mouth, 
the manner in which it is done is spiritual. ,n Yet in other 
parts of the work its authors even go beyond Luther himself. 

When they say, this spiritual participation is effected by the 
mouth, the only intelligible idea deducible from their language 

1 Formul. Concord. Art. VII. No. XXI. p. 604. " Et quidem per 
vocabulum illud (spiritualiter) Capernaiticas illas imagiuationes de cras- 
sa et carnali presentia excludimus et rejicimus : quae ecclesiis per sa- 
craraentarios, post tot publicas nostras protestationas, affingitur. Et 
in ea sententia intelligi voluraus vocabulum (spiritualiter) cum dici- 
mus, corpus et sanguinem Christi in sacra ccena spiritualiter accipi, 
edi et bibi. Tametsi enim participate ilia ore fiat ; tamen modus 
spiritualis est." 



252 calvin's view of the sacramental presence. [Art. X. 

is, that this influence, which Christ exerts on us through his bo- 
dy and blood, is made dependent on the oral reception of the 
external emblems, bread and wine. 

The habit which prevailed of using the strongly figurative 
language of the Saviour even beyond the extent of his example, 
often involves the earlier advocates of this second opinion in in- 
consistency ; yet there was always a strong party in the church 
who favoured Melancthon's views, nor was the power of the 
princes nor the influence of symbolic restrictions sufficient to 
repress them. 

Among the later divines who have asserted the merely vir- 
tual or influential presence of the Saviour in the eucharist, 
may be ranked Reinhard, Zachariee, Storr, Flatt, Marhein- 
ecke, he. 

Of this opinion also was the distinguished reformer, Calvin, 
whose sentiments are in this country often misapprehended, but 
who certainly used language fully as strong as that above cited 
from the Lutheran Symbol. " I therefore maintain (says Cal- 
vin) that in the mystery of the supper, by the emblems bread and 
wine, Christ is really exhibited to us, that is, his body and blood, 
in which he yielded full obedience in order to work out a right- 
eousness for us : by which, in the first place, we may as it were be- 
come united with him into one body, and secondly, being made 
partakers of the substance of himself, also be strengthened by the 
reception of every blessing." l The entire opinion of Calvin 
is thus stated by a very distinguished living writer of Germany : 2 

1 Dico igitur in ccenae raysterio per symbola panis et vini Chris- 
tum vere nobis exhiberi, adeoque corpus et sanguinem ejus, in quibus 
omnem obedientiam pro comparanda nobis justitia adimplevit : quo 
scilicet primum in unura corpus cum ipso coalescamus ; deinde par- 
ticipes substantia ejus facti, in bonorum omnium cornmunicatione 
virtu tem quoque sentiamus. Institut. Lib. IV. C. XVII. 11. 

2 Brettschneider's Syslematische Entwickelung aller in der Dog- 
matik vorkom mender Begriffe, p. 721. edit. 3. 1826. 



Art. X.] SPECIAL EUCHARISTIC BLESSING. 253 

" Calvin's spiritual reception of the body and blood of Christ 
is indeed a real but not an oral one, and consists in this, that in 
the moment in which we partake of the bread and wine, if our 
hearts are by faith elevated to him, a supernatural influence 
emanates from the substance of the glorified body of Christ 
(that is and remains in heaven) by which the soul of the believer 
is animated and strengthened in a mysterious manner. But the 
unbeliever receives nothing more than bread and wine." The 
only difference between the above extracts from Calvin and the 
views of some Lutherans is, that the former confines this super- 
natural influence to believers, whilst the latter extend it to all 
who partake of the consecrated elements. 

III. The third opinion is, that there is no presence of the 
glorified human nature of the Saviour, either substantial or influ- 
ential, nor any thing mysterious or supernatural in the eucharist ; 
yet that whilst the bread and wine are merely symbolic represen- 
tations of the Saviour's absent body by which we are reminded of 
his sufferings, there is also a peculiar and special, spirit- 
ual blessing bestowed by the divine Saviour on all worthy com- 
municants, by which their faith and Christian graces are con- 
firmed. This view seems sometimes to have been maintained 
by Melancthon and by some of those Lutheran divines, who 
w r ere termed Sacramentarians ; and is received by not a few 
theologians of the Lutheran church in Europe and America at 
the present day. 

According to this view, the Holy supper exerts its influ- 
ence as a symbolic representation of divine truth, on the princi- 
ples explained in the discussion of the means of grace, see Art. V ; 
but its worthy reception is also the condition of a special spiritual 
blessing from the divine Saviour, beyond that of the other 
means ; a) Not only because religious exercises of various kinds 
are usually combined on sacramental occasions, and continued 
longer than at other times ; but b) also because of the peculiarly 
impressive manner in which the solemn truths conveyed by it are 



254 SPECIAL EUCHARISTIC BLESSING. [Art. X. 

presented to the mind ; and c) in consequence of the Saviour's 
promise of a peculiar spiritual blessing on the celebration of 
this ordinance, which is invariably conferred on all worthy com- 
municants. The promise of this blessing they regard as con- 
tained in the strongly figurative language of the Saviour, by 
which he represents himself as the spiritual food of the soul, 
and also in the declaration of Paul, that the cup and bread are 
the communion, or communication, bestowment, or impartation, 
of the body and blood of Christ, that is, of the blessings pur- 
chased by his atoning death. 

IV. The fourth opinion is, that there is no presence of the 
human nature of the Saviour of any hind in the holy supper ; 
nor any peculiar spiritual influence connected with this ordi- 
nance other than that accompanying the truths, which it symbol- 
ically represents. 

This opinion was maintained by the distinguished reformer 
Zuinglius, and is generally received by his followers in Europe 
and America, and at present also by the great mass of the Cal- 
vinistic churches, which gradually abandoned the views of Cal- 
vin on this subject. 

There are but two points of doctrinal diversity, worthy of 
note between the second and third views above detailed, a) The 
former maintains that the influence exerted on communicants 
is a supernatural and mysterious one, whilst the latter ascribes 
to the eucharist itself, no other effect, than the moral influence 
of the truths which it symbolically represents. And b) the for- 
mer considers the special influence of this ordinance as exerted 
by the glorified human nature of the Saviour, whilst the latter 
regards the special blessing, attendant on the worthy participa- 
tion of the Lord's supper, as a gracious influence emanating from 
the divine being. 

In regard to practical utility, there appears to be little or no 
difference between them. If, as is contended, the influence 
emanating from the Saviour, is nothing material ; what can it be 



Art. X.] SUBJECTS OF THIS ORDINANCE. 255 

but a special spiritual blessing on the soul of the communicant ? 
And it may be questioned, whether, what is termed an " influ- 
ential" presence can in propriety of language be termed any 
presence at all. 

In point of exegetical evidence, it has been argued with no 
small degree of plausibility, that the opinion of a real, that is, 
an actual presence, either substantial as held by Luther, or in- 
fluential as maintained by Melancthon and Calvin, has a decided 
advantage over the other views. 

After a protracted and unprofitable struggle, the Lutheran 
church has long since settled down in the happy conviction, 
that on this, as on all other subjects not clearly determined by 
the inspired volume, her sons shall be left to follow the dictates 
of their own conscience, having none to molest them or make 
them afraid. In the Lutheran church in this country, each of 
the above views has some advocates, though the great body of 
our divines, if we mistake not, embraces either the second or 
third. 

V. The subjects of this Ordinance. 

It is obvious, from the very design of this ordinance, that it 
ought not to be administered, either to children, 1 to the insane, 
or to the immoral or careless sinner. Not to children, because 
they are incapable of receiving it in remembrance of Christ. 
Yet this were of itself not conclusive, for the same objection 
would lie against circumcision of infants, which was nevertheless 
commanded by God. But in regard to the eucharist, Paul ex- 

1 It was customary in the third century, especially in the African 
church, to administer this sacrament to children. Usually it was giv- 
en them in milk and honey. Augustine regarded it as essential to the 
salvation of children, and based his opinion on John 6: 50. Nay, sa 
extravagant were the views of the mysterious efficacy of this ordi- 
nance, that it was sometimes administered even to the dead, and de- 
posited with them in the grave. 



256 QUALIFICATIONS FOR SACRAMENTAL COMMUNION. [Art. X. 

pressly prescribes self-examination as a necessary preparation, 
and also pronounces a judgment on all those communicants 
who do not discern the Lord's body. In Germany young per- 
sons are usually admitted to this ordinance at the age of four- 
teen or later ; in this country, persons are not generally received 
so early, unless they exhibit decided marks of piety. Not to 
the insane, as they are, for the time being, not responsible 
agents. Nor to the immoral or indifferent, as their character is 
obviously incompatible with a sincere attempt to commemorate 
the sufferings of the Saviour. 

All worthy communicants must be a) members of the visi- 
ble church by baptism, and be in good standing. From the 
earliest ages it was customary to exclude those, who were under 
church discipline, from this ordinance, b) They must have a 
sincere belief in the Lord Jesus Christ and the plan of salvation 
proposed in the gospel. If members of the visible church 
should unhappily so far backslide as to fall into unbelief, though 
they may not yet have been disciplined by the church, they 
ought not to present themselves at the table of the Lord. 

c) They must be engaged in a sincere effort to lead a life 
accordant with their profession. What progress they should 
first have made before they approach the sacred board, is not 
specified in the sacred volume, nor does it appear from the na- 
ture of the ordinance, that any other qualifications should be re- 
quired than those which entitle an adult to baptism. Accord- 
ingly, the practice and theory of the Lutheran church on this 
subject are, we think, correctly expressed in our Formula of 
church government. They must have surrendered themselves 
to God, " they must be obedient subjects of divine grace, that 
is, they must either be genuine Christians, or satisfy the church 
council, that they are sincerely endeavouring to become such." 1 
We could not maintain that no one can properly be admitted to 

1 Formula, &c. Chap. IV. Sec. V. 



Art. X.] QUALIFICATIONS FOR COMMUNION. 257 

this ordinance, who has doubts of having experienced an entire 
change of heart ; yet certainly no one ought either to desire, or 
be permitted by the church council, to partake of this sacred 
feast, whose conduct has not for some time before afforded satis- 
factory evidence of his having renounced the ways of sin, and, 
in sincerity of heart, engaged in working out his salvation with 
fear and trembling. 

The practice of the church in the earliest ages seems evi- 
dently to have been, that all candidates for sacramental commu- 
nion, were first received, for some length of time, as probation- 
ers, termed catechumens ; that as such they received particular 
instruction on the doctrines and duties of the Christian religion : 
and were not admitted to the table of the Lord, until they had 
proved their profession by their conduct. 

On the other hand, those who possess the above-mentioned 
qualifications need not be deterred from enjoying the benefits of 
this blessed ordinance by a dread of incurring the wrath of God. 
Because a) such abuses as the apostle censures in the Corin- 
thian Christians, viz. drunkenness and gluttony, never occur at 
the present day ; b) If the persons possessing these qualifica- 
tions, seek to prepare their hearts by " self-examination" and 
thus come with an humble, penitent and believing heart, they 
will not be unworthy communicants, c) Even the sin of un- 
worthy communion, does not necessarily involve " damnation," 
any more than other flagrant sins of which we do not repent. 
The Greek word, used by the apostle, properly signifies judg- 
ment : and the context proves, that he meant temporal chastise- 
ments, (therefore are many weak, &ic.) which were inflicted for 
the benefit of the transgressor, that his soul might not be dam- 
ned. For he afterward says, "we are judged, (chastened), 
that we may not be condemned." The erroneous version of 
this word, has justly been regarded by many able commenta- 
tors, as the most unhappy one contained in the common Eng- 
lish version. It has certainly instilled a superstitious dread into 
33 



258 confession. [Art. XL 

many pious minds, which materially interfered with the intended 
comfort and edification of this holy ordinance. Let the sincere 
disciple of Christ, therefore, cast off this fearful apprehension, 
and having duly examined himself and renewed his purposes of 
holy obedience, let him thus eat that bread and drink that wine, 
which were appointed as emblems not of divine wrath, but of the 
dying Jove of a crucified Redeemer. 



ARTICLE XL 

Of Confession. 



In regard to confession they teach, that private 
absolution ought to be retained in the churches ; 
but that an enumeration of all our transgressions is 
not requisite in confession. For this is an impos- 
sibility, according to the declaration of the Psalm- 
ist : Who can understand his errors ? 

Although the churches advocated the retention of confession, 
they entirely changed its nature, and divested it of the objec- 
tionable features belonging to it in the Roman Catholic church, 
a) They declare it void of scriptural authority, and merely re- 
gard it as a custom of the church, which, in the case of true 
penitents, may tend to tranquillize the conscience ; and which 
affords the pastor a convenient opportunity for personal inter- 
view with each communicant. In discussing the abuses of the 
Roman church, which were corrected by the Reformers, they 



Art. XI.J confession. 259 

expressly declare 1 that " Confession before or to a priest is not 
commanded in scripture" b) They denied that the priest has 
the power absolutely to forgive sins, either at confession or else- 
where, attributing to him only that declarative power conceded 
by all Protestants, of announcing to the applicant the conditions 
on which God has promised to forgive sins ; and leaving it to 
the conscience of the sinner himself and the judgment of the 
all-seeing God, to decide whether he possesses these qualifica- 
tions. " It is not" (say they) 2 "the declaration of the officiat- 
ing priest which we are to believe, but the word of God, who 
forgives our sins." c) They reject as unscriptural and improp- 
er, " penance, indulgences, pilgrimages," &c. And d) declare 
that " we obtain pardon solely by faith" in the Lord Jesus. 
The rite of private absolution has however since been entirely 
rejected by the Lutheran church, and nothing but the following 
custom retained, viz. That on the day prior to the time of 
preparatory service, and sometimes also before and after the 
preparatory service itself, the intended communicants visit the 
pastor in his house, or some other suitable place, and give him 
an opportunity of conversing with them individually on their 
spiritual condition, and of recording their names in the sacra- 
mental register. 

At the preparatory service, after singing and prayer, a suita- 
ble discourse is delivered, the object of which is to assist the 
hearers in examining themselves, in order to bring them to a 
sense of their sinfulness, to induce them to humble themselves 
before the throne of God, to seek forgiveness of sins in the 
blood of the Redeemer, and to make the solemn resolution to 
amend their lives. After this, questions embodying a confes- 
sion of sins and reliance on the Saviour for pardon are proposed by 
the pastor, and answered affirmatively by all who feel able thus 
to reply. The congregation then kneels, the pastor offers up 

1 Art. 25. On the Abuses of Confession. 

2 Ibid. loc. cit. 



260 OF REPENTANCE. [Art. XII. 

a fervent prayer of confession, after which, when the audience 
has arisen, he repeats the promises of God to pardon truly peni- 
tent and believing souls ; and warns all to guard against self- 
deception or hypocrisy, because (he adds) the sins of hypocrites 
and unbelievers God will not pardon, notwithstanding their ex- 
ternal confession. 

In some of our churches the abovenamed visit of the peo- 
ple to the pastor for the purpose of private and personal inter- 
view with them, has become obsolete. 



ARTICLE XII 

Of Repentance, 



Concerning repentance they teach, that those 
who have relapsed into sin after baptism, may at 
any time obtain pardon, when they repent: and 
that the church ought to grant absolution (restore 
to church privileges) such as manifest repentance. 

But repentance properly consists of two parts. 
The one is contrition or dread on account of ac- 
knowledged sin. The other is faith, which is pro- 
duced by the gospel, or by means of absolution : 
which believes that pardon for sin is bestowed for 
Christ's sake ; which tranquillizes the conscience, 
and liberates it from fear. Such repentance must 
be succeeded by good works as its fruits. 



Art. XII.] ROMAN CATHOLIC VIEW OF REPENTANCE. 261 

They condemn the doctrine of such as deny, that 
those who have once been justified, may lose the 
Holy Spirit. In like manner those who contend, 
that some persons attain so high a degree of per- 
fection in this life, that they cannot sin. They re- 
ject also those, who are unwilling to absolve (re- 
store to church privileges) such as have backslidden 
after baptism, even if they repent : as also those 
who teach that remission of sins is not obtained 
through faith ; but require us to merit grace by 
our good works. 

The nature and constituent parts of true repentance, have 
already been discussed, in the consideration of the moral chan- 
ges wrought in the mind of the sinner, by the Holy Spirit 
through the means of grace, (Art. VI.,) to which the reader is 
referred. By an enumeration of the constituent parts of repen- 
tance, taken in its general sense, the Confessors designed to 
contradict the erroneous views of the Papists, who teach that 
repentance consists of these three parts, contrition of heart, oral 
confession to a priest, and satisfaction, by performing certain 
meritorious works of penance, prescribed by the priest. 

The latter clause of this article touches on the doctrines of 
final perseverance and sinless perfection, both of which are re- 
jected by the Confessors. 

There is a slight variation between the phraseology of the 
German and the Latin original, in regard to the former of these 
opinions. The language of the latter we have given above ; 
the German copy says : "We reject the opinion of those who 
teach, that such as have once become pious, cannot fall from 
grace." The sense of both readings is substantially the same. 
Both clearly refer to the doctrine of final perseverance ; be- 
cause all parties admitted the possibility of a believer's tempora- 



262 OF LUTHER'S CALVINISM. [Art. XII- 



ry relapse into sin. The Latin original specifies this as an er- 
ror of the Anabaptists. The followers of Zuingli are not also 
here referred to, because this doctrine formed no part of their 
creed ; and the Institutes of Calvin were not yet in existence. 1 
When therefore we recollect, that Melancthon composed the 
Augsburg Confession out of the Torgau Articles which Luther 
had written, and that, when completed, it was submitted to the 
review, and received the entire sanction of Luther ; we are un- 
able to see any more reason to doubt, that at the time when this 
confession was presented, A. D. 1530, Luther had rejected the 
error here condemned, than that he had renounced the papal 
corruptions rejected in the same articles. The fact that his sub- 
sequent publications occasionally exhibit language inconsistent 
with this article of the Confession, only proves that this great 
master spirit of the Reformation, had not leisure, amid the over- 
whelming labours of his life, fully to systematize his views, and 
adjust his phraseology to the minute relations of the theologi- 
cal system. 9 

The following extract, translated from his Hauspostille, by 
the Rev. Mr. Kurtz, the able editor of the Lutheran Observer, 
may serve as a specimen of Luther's language on this subject. 

" ' For many be called but few chosen.'' — Matt. 20 : 16. 
Some put their own construction on these words and explain 
them thus : Many be called, that is, God tenders his grace to many, 
but few are chosen, that is, he bestows his grace on few, because few 
are to be saved. But this is indeed a wicked interpretation, for 
how is it possible for one, entertaining such ideas of the divine 
character, not to be an enemy of God, whose will alone, accord- 

1 They were first published in 1533. 

2 On the question, whether Luther retained those doctrines after- 
wards known as the peculiarities of Calvin, see Schlosseri Lutherus 
Lutheranus ; in which the author demonstrates the opinion above ex- 
pressed, by copious citations from Luther's works on all the distin- 
guishing points, and especially unconditional election and reprobation. 



Art. XII.] of luther's Calvinism. 263 

ing to this view, is wanting in order to his salvation ? Moreover 
let this exposition be contrasted with that which a man will cher- 
ish after he shall have become experimentally acquainted with 
the Lord Jesus Christ, and it will be found to be nothing less than 
downright diabolical blasphemy. 

" This passage has therefore an entirely different meaning. 
Many be called, he. The Gospel is general and public, and 
designed for all and every one who will hear and accept it. 
God requires it to be proclaimed thus generally and publicly for 
the very purpose that all and every one may hear, believe and 
receive it, and be saved. But how do men act ? precisely as is 
stated in the words under consideration : few are chosen, that 
is, few so demean themselves toward the Gospel that God can 
take pleasure in them. This is what is implied in not being 
chosen in Christ. Those are the chosen, those the persons that 
please God who hear the gospel diligently, believe in Christ, 
manifest their faith by their good works, and cheerfully submit 
to the sufferings brought upon them by the faithful practice of 
their religious duties. This is the true sense, which can perplex 
none, and is adapted to the reformation of all. On the other 
hand, those who believe that God is not anxious for the salva- 
tion of all, are in danger either of falling into despondency, or of 
becoming secure and reckless sinners, living like brutes, and 
thinking it is already decreed whether we are to be saved or not, 
why then should we concern ourselves about it ? 

" It is God's earnest will and desire from all eternity that all 
mankind may be saved and be made partakers of eternal glory, 
as Ezekiel 18th ch. has plainly declared, " Have I any pleasure 
xit all that the wicked should die, saith the Lord God, and not 
that he should return from his ways and live V If then he de- 
sires the salvation of every sinner that lives and moves every 
where under the high and wide heavens, why should you, influ- 
enced by foolish thoughts suggested by the enemy, exclude and 
separate yourselves from the grace of God ? Hauspost. domin. 
sept. fol. m. 62. 63. ed. Francof. ad. Vidar. 1548." 



264 SINLESS PERFECTION. [Art. XII. 

The other error, which the Confessors condemn in this Ar- 
ticle is the belief of 

Sinless Perfection. 

Many enlightened advocates for the use of this phraseology 
at the present day, explain it in a manner perfectly consistent 
with the word of God, and seem inconsistent only in retaining 
the name, whilst they reject the thing. Others entertain opin- 
ions on this subject calculated to foster spiritual pride, and at 
variance with truly spiritual views of our own unworthiness. 
The point in question is not, whether believers can be perfectly 
sincere in their efforts to serve God : this is not only possible, 
but necessary to the character of a true believer. Nor is the 
question whether we can attain evangelical perfection, that is 
whether we can perform what is required of us in the gos- 
pel as the condition of salvation, viz. repentance, faith, and a 
constant effort to fulfil the whole law of God. But the point 
is, can a believer yield an absolutely perfect obedience to all 
the requisitions of the divine law, by the omission of not a sin- 
gle duty in thought, feeling, word and deed, and by the com- 
mission of no act of thought, feeling, word or deed, that is op- 
posed to the all-perfect law of God ? That we cannot attain 
this perfection in the present life is evident, from 

1. The most unequivocal declarations of the sacred volume. 
St. John expressly pronounces that man the subject of self-de- 
ception, and void of truth, who professes to have no sin. 1 The 
same doctrine is taught by the apostle James, 2 who declares that 
in many things we all offend, and by other inspired pen-men. 3 

1 John 1: 8. If we say that we have no sin we deceive ourselves and 
the truth is not in us. 

2 Ch. 3: 2. For in many things we offend altogether. 

3 Eccles. 7: 20. For there is not a just man on earth, that doeth 
good and sinneth not. Prov. 20: 9. Who can say, 1 have made my 
heart clean, I am pure from my sin ? 



Art. Xll.] SINLESS PERFECTION. '^(35 



2. It is evident from the conflict with indwelling sin, which 
all true Christians are required to carry on till death. The apos- 
tle Paul declares to his Galatian fellow Christians, that the flesh 
lusteth against the Spirit, so that they could not accomplish 
even those holy purposes which they formed. 1 And to the Ro- 
mans he confessed that there was still a law in his members op- 
posed to the better dictates of his judgment. 2 

3. In the Lord's prayer we are taught by the Saviour himself 
to implore pardon for our daily offences. But where could be 
the necessity of imploring pardon, if we had committed no of- 
fence ? 

4. The law of God requires perfect obedience not only in 
outward actions but also in the thoughts and affections of the 
heart. This obedience moreover must be universal, and per- 
fect in degree. But what mortal can with truth assert, that his 
heart is ever glowing with seraphic ardor for the cause of his 
heavenly Father, and can challenge the omniscient Jehovah, 
" who putteth no trust in his saints and before whom the heavens 
are not clean," to find any sin in him ? 3 

5. The ancient saints confessed their short comings ; how 
then shall we pretend to excel them in holiness ? 4 

1 Gal. 5: 15. 17. For, brethren, — the flesh lusteth against the Spirit, 
and the Spirit against the flesh : and these are contrary the one to 
the other ; so that ye cannot do the things that ye would. 

2 Rom. 7: 14 — 25. For I know that in me (that is in my flesh) there 
dwelleth no good thing : for to will is present with me (this was not 
the case before the apostle's conversion) ; but how to perform that 
which is good I find not. — For I delight in the law of God after the 
inward man (this also he could say only after his conversion) ; but I 
see another law in my members warring against the law of my mind, 
and bringing me into captivity to the law of sin, which is in my mem- 
bers. O wretched man that I am ! Who shall deliver me from the 
body of this death ? 

3 Job 15: 14—16. 

4 Psalm 130: 3. If thou, Lord, shouldest mark iniquities, O Lord, 
who shall stand ? Psalm 143: 2. Enter not into judgment with thy ser» 

34 



266 USE OF THE SACRAMENTS. [Art. XIII. 

6. If any believer attained the state of perfection on earth, 
he would no longer need the daily application to the blood of 
the Saviour ; but might be justified by the deeds of the law, and 
take the glory to himself ! 



ARTICLE XIII. 

Of the use of the Sacraments. 



Concerning the use of the sacraments, our 
churches teach, that they were instituted not only as 
marks of a Christian profession amongst men ; but 
rather as signs and evidences of the divine disposition 
towards us, tendered for the purpose of exciting and 
confirming the faith of those who use them. Hence 
the sacraments ought to be received with faith in 
the promises which are exhibited and proposed by 
them. They therefore condemn those, who main- 
tain, that the sacraments produce justification in 
their recipients as a matter of course (ex opere 
operato,) and who do not teach that faith is neces- 
sary, in the reception of the sacraments, to the re- 
mission of sins. 

The topics of this article, having made the subjects of am- 
ple discussion under Articles IX and X, the reader is refer- 
red thither for information on them. 

vant ; for in thy sight shall no man living be justified. Isaiah 64: 6. 
But we are all as an unclean thing : and all our righteousnesses are as 
filthy rags. 



Art. XIV, XV.] religious ceremonies. 267 



ARTCLE XIV. 

Of Church Orders. 

Concerning church orders they teach, that no 
person ought publicly to teach in the church, or to 
administer the sacraments, without a regular call. 

The necessity of a regular call to the gospel ministry was 
naturally introduced in treating of the officers of the church un- 
der Articles VII and VIII. 



ARTICLE XV. 

Of Religious Ceremonies. 



Concerning ecclesiastical ceremonies they 
teach, that those ceremonies ought to be observed, 
which can be attended to without sin, and which 
promote peace and good order in the church, such 
as certain holydays, festivals, &c. Concerning 
matters of this kind, however, caution should be 
observed, lest the consciences of men be burdened, 
as though such observances were necessary to sal- 
vation. Men should also be apprised, that human 



2f>8 OP festivals. [Art. XV. 



traditionary observances, instituted with a view to 
appease God, to merit his favour, and make satis- 
faction for sins, are contrary to the gospel and the 
doctrine of faith. Wherefore vows and traditiona- 
ry observances concerning meats, days, &c. insti- 
tuted to merit grace and make satisfaction for sins, 
are useless and contrary to the gospel. 

This article asserts in regard to human and uninspired reg- 
ulations in church matters in general, what the Formula of 
the Lutheran church in this country alleges concerning gov- 
ernment and discipline in particular : " That as Jesus Christ 
has left no entire, specific formulary of government and disci- 
pline for his church ; it is the duty of every individual church 
to adopt such regulations as appear to them most consistent 
with the spirit and precepts of the New Testament, and best 
calculated to subserve the interests of the church of Christ." 1 
There can be no doubt of the applicability of this principle 
to ceremonies and forms of worship ; for no one will contend 
that the New Testament contains a " specific and entire" di- 
rectory on this subject. 

Of Festivals. 

Under the sanction of this principle, whilst the Confessors 
rejected the great majority of fasts and holydays, which had 
accumulated into an intolerable burden in the papal church, and 
seriously interfered with the temporal duties of men ; they re- 
tained on the ground of expediency a few of the cardinal holy- 
days, which had been instituted in the earlier ages in commem- 
oration of the fundamental facts of the Christian religion : such 
as the birth, suffering, resurrection and ascension of the son of 

1 Chapter I. sent. 5. 



.Art. XV.] OF FESTIVALS. 269 



God and the out-pouring of the Holy Spirit. Nor does their 
conduct, on this subject, appear to us objectionable. It has 
been no small part of the wisdom of nations to perpetuate the 
memory of salutary events and illustrious personages by various 
methods. For this purpose the pencil of the painter, the chis- 
el of the statuary, the bold designs of the architect and the high- 
est inspirations of the poet have all been put into requisition ; 
and for the same reason have the wisest nations set apart par- 
ticular days, to commemorate illustrious personages and events 
in their history. Christianity addresses herself to man as he is, 
and the means by which her doctrines are perpetuated, are 
adapted to the laws of the human mind. Hence, on the same 
principle, and with infinitely greater propriety, the Christian 
church has set apart particular days, to keep alive in the forget- 
ful memories of her children, the recollection of the principal 
events connected with the establishment of our holy and divine 
religion. And if it be just to perpetuate the memory of the 
patriot, who liberates his country from the yoke of foreign bon- 
dage ; how much more is it proper to cherish the memory of 
him, who delivered a world from the servitude of the arch-enemy 
Satan. If he who bestows temporal blessings on his country, is 
justly recollected with gratitude ; much more should the no- 
blest feelings of our souls be called into action, and the most 
fervent gratitude be enkindled in our hearts, by the recollection 
of him, who purchased for a fallen and guilty world the incal- 
culable blessings of eternal life. 

But there is another aspect of this subject deserving of no- 
tice. Christianity is a religion designed for the whole mass of 
mankind. Now matters of fact, the truth of which rests on the 
testimony of the senses, are most intelligible to the great body 
of men ; and for obvious reasons arising from the structure of 
the mind, best calculated to make an impression upon them. 
Hence the very pillars on which Christianity was wisely made 
to rest, are matters of fact, intelligible in every language, suited 



270 CHRISTMAS, GOOD-FRIDAY, EASTER, ETC. [Art. XV. 



to the capacity of every nation, and equally applicable to all fu- 
ture generations. Without admitting these, no man can be a 
Christian ; and a sincere and cordial belief of their truth, is 
closely connected with the character of a true disciple of our 
Lord. Hence every rational method, actually tending to ex- 
tend and perpetuate the knowledge of these facts, must exert a 
salutary influence on Christianity itself. The disorders and dis- 
sipation, which in some places occur on these days, are rem- 
nants of papal corruption ; and have no more connexion with 
the rational observance of these festivals, than with a fast day 
appointed by any church or by the civil authorities of our land. 
The only days thus celebrated by the Lutheran church in this 
country are Christmas, Good-Friday, Easter, Ascension day and 
Whitsunday. 

The Confessors however justly enter their protest against 
the undue multiplication of such human enactments ; as well as 
against the ascription of divine authority and obligation to them. 
In the list of " Abusus Mutati," or " Abuses corrected," which 
was presented to the diet along with this Confession, they ad- 
duce scripture proof, 1 which clearly establishes the impropriety 
of the errors here rejected. 

1 Matth. 15: 3. But he (Jesus) answered and said unto them, Why 
do ye also transgress the commandment of God by your traditions ? 
v. 9. But in vain they do worship me teaching for doctrines the com- 
mandments of men. And in reference to the prohibition of meats, v. 
11. Not that which goeth into the mouth, defileth a man ; but that 
which cometh out of the mouth, this defileth a man. Rom. 14: 17. 
For the kingdom of God is not meat and drink ; but righteousness 
and peace and joy in the Holy Ghost. 1 Tim. 4 : 1. 3. Now the 
Spirit speaketh expressly, that in the latter times some shall depart 
from the faith, giving heed to seducing spirits, and doctrines of devils 
— forbidding to marry, and commanding to abstain from meats, which 
God hath created to be received with thanksgiving of them who be- 
lieve and know the truth. Also Acts 15: 10. Col. 2: 16. 20. See 
chap. V. of the Abuses. 



Art. XVI.] OK POLITICAL AFFAIRS. 271 



ARTICLE XVI. 



Of Political Affairs, 

In regard to political affairs our churches 
teach, that legitimate political enactments are good 
works of God; that it is lawful for Christians to 
hold civil offices, to pronounce judgment and de- 
cide cases according to the imperial and other ex- 
isting laws ; to inflict just punishment, wage just 
wars and serve in them ; to make lawful contracts ; 
hold property ; to make oath when required by the 
magistrate, to marry and be married. 

They condemn the Anabaptists, who interdict 
to Christians the performance of these civil duties. 
They also condemn those who make evangelical 
perfection consist not in the fear of God and in faith, 
but in the abandonment of all civil duties : because 
the gospel teaches the necessity of ceaseless right- 
eousness of heart, whilst it does not reject the du- 
ties of civil and domestic life, but directs them to be 
observed as of divine appointment, and performed 
in the spirit of Christian benevolence. Hence 
Christians ought necessarily to yield obedience to 
the civil officers and laws of the land ; unless they 
should command something sinful ; in which case it 
is a duty to obey God rather than man. Acts 4: 19. 



272 OF CIVIL GOVERNMENTS. [Al't. XVI. 



Of Civil Governments. 

The civil government under which the Confessors lived was 
one of various, complicated and oft conflicting relations. The 
parties concerned were the emperor, the nobility, the people, 
and the pope of Rome. But apart from the Romish priesthood 
and the pope, who periodically drained Germany of immense 
sums by the traffic in indulgences ; it is well known that the 
Germanic Confederacy, the constitution by which the several 
states of that interesting country were then held together, was, 
as it still is, entirely too feeble to regulate the conflicting interests 
arising in peace, or to unite them by the bond of a common in- 
terest in time of war. It moreover contemplates exclusively the 
independence and privileges of the princes, whilst it makes no 
provision for the rights and interests of the subjects. These are 
regulated by the prince and government of each circle separately. 
Accordingly the inhabitants of some circles enjoyed a good degree 
of prosperity and freedom, whilst those of others were and still are 
grievously oppressed. It is certainly commendable, that living 
under a government so defective, the confessors should have ut- 
tered not a word inconsistent with the purest principles of re- 
publicanism ; nay that they even asserted to the face of the 
Emperor, their right to resist such laws, as they deemed sinful. 

I. The Confessors do not pronounce any particular Jcind 
of government of divine origin. The different forms of gov- 
ernment may be reduced to the following : a) despotism, or the 
dominion of one man, whose will is the exclusive law, unres- 
tricted by any constitution, or by nobility. Of this kind have gen- 
erally been the governments of the Asiatic nations ; whose sove- 
reigns sway the sceptre of absolute controul over the life and 
property of their subjects. The governments of Russia, Spain, 
and Austria, are but little removed from this form, and that of 
Prussia partakes of the same elements, b) Aristocracy, in 



Art. XVI.] THE DIFFERENT FORMS OF CIVIL GOVERNMENT. 273 

which the government is lodged in the hands of nobles, c) 
Mixed or limited monarchy ; in which the power is rested joint- 
ly in a king, the nobility, and representatives of the people, ac- 
cording to the provisions of a constitution. This form of govern- 
ment is found in England and France, and presents many advan- 
tages over the two first named, d) The Democratic or Re- 
publican form of government ; in which the people are regarded 
as the only source of power ; which is exercised by represen- 
tatives and executives chosen by the people for a limited time, 
and responsible to them. This is doubtless the most perfect 
form of government, as it secures in the highest degree the rights 
and happiness of all its citizens. Of this fact the history of our 
own favoured country, affords demonstrative proof. Under any 
one of these forms of government the principles of the Reform- 
ers would have led them to remain obedient, if it were admin- 
istered in such a manner as to secure the rights and promote 
the happiness of its members. For it is a principle maintained 
by the ablest writers on political philosophy, that resistance to 
any existing government becomes proper and a duty, only when 
the grievances actually endured or with certainty foreseen, out- 
weigh the hazards of anarchy and violence always attendant 
on revolutions. Yet the seeds of liberty, civil as well as relig- 
ious, were sown by the Reformers ; and the same principles 
which led them to protest against the corruptions, and resist the 
encroachments of the Papal hierarchy, led our fathers to erect 
the standard of liberty on these Western shores, exploded the 
absurd doctrine of passive obedience to kings, and taught the 
crowned heads of Europe, that their subjects have rights, which 
can no longer be trampled on with the impunity of the dark 
ages. The salutary influence of the Reformation on the polit- 
ical condition of Germany, Denmark, Sweden, Switzerland, Hol- 
land, Geneva and England, is well known to all acquainted 
with the history of modern Europe. Even Russia, which, be- 
longing to the Greek or Eastern church, did not sympathize in 
35 



274 EFFECTS OF THE REFORMATION ON CIVIL LIBERTY. [Art. XVI. 

the commotions that rent the Western hierarchy, still derived inci- 
dentally important advantages from the reformation. Peter I. en- 
couraged by the example of the British king, declared himself the 
head of the Greek church in his dominions, and independent of 
the patriarch of Constantinople. And the religious tolerance of the 
czars, has induced many Protestant colonies from Germany, Po- 
land and Holland to seek a home in the bosom of their empire. 

II. In this article the Confessors clearly represent the ivel- 
fare of the people as the proper end of all civil governments. 
The legislative power is to be exercised in -the production of 
" just laws." The judiciary is to be conducted on equitable 
principles ; " for the judgment to be given is just." " Just pun- 
ishments" alone are to be inflicted, " the right of property," and 
" the obligations of contracts to be observed," and u the duties 
both of civil and domestic life are to be performed in the spirit 
of Christian benevolence." 

All human government is but an approximation to justice ; 
nor is it possible for any thing short of infinite wisdom, either to 
frame a code of Laws, or execute one, in which the various in- 
terests of all the citizens and of every section of country can be 
perfectly adjusted, and the punishments be minutely graduated 
to every shade of guilt. Yet the worst government is better 
than entire anarchy, and the majority of human polities secure 
to their subjects a far higher degree of happiness, than could be 
attained without them, whilst some few confer on man all the 
blessings that he can reasonably ask. Christianity does not pre- 
scribe any exclusive form of government, but the observance of its 
precepts on this subject will alleviate the burdens of the worst, 
and, fully acted out, will eventually conduct to the adoption of 
the best form, under which man is capable of living. It clearly 
points out the security and happiness of the people ; as the end 
to be contemplated, and leaves to the experience and judgment 
of men the adoption of the polity by which at any time, and in 
any nation it can best be secured. Had the divine Saviour pre- 



Art. XVI.] THE PROPER END OF ALL CIVIL GOVERNMENTS. 275 

scribed any form, it would doubtless have been the republican ; 
for such is essentially the form of government which he gave to 
his church, as may be seen in the Formula annexed to this vol- 
ume. But the grand design of his appearance on earth was not 
to erect a political fabric, but to redeem the human family, and 
establish a spiritual kingdom ; in which the sons and daughters 
of men, by nature aliens from the commonwealth of Israel, should 
be elevated intellectually and morally, and qualified for citizen- 
ship in heaven, for participation in angelic felicity in the celes- 
tial empire of Jehovah. 

III. The Confessors inculcate the justice of revolution in 
those governments, which fail to accomplish the just end of their 
establishment. 

The sacred volume commands rulers to " be a terror not to 
good works, but to the evil;" to be "ministers of God for 
good;" 1 to execute righteous judgment, and " shed no inno- 
cent blood." 2 But if rulers transgress their duty, and require 
aught that is improper, we are commanded to obey God rather 
than man. 3 Accordingly the Confessors incorporate the same 
doctrine in their exposition of the principles by which they are 
governed, and expressly declare, that obedience to civil officers 
ceases to be a duty, when their demands on us are inconsistent 
with right. But if it be a duty of every individual under such 
circumstances to refuse obedience to existing governments, he 

1 Rom. 13: 3. For rulers are not a terror to good works, but to 
the evil. Wilt thou then not be afraid of the power ? Do that which 
is good, and thou shalt have praise of the same ; for he is the minis- 
ter of God to thee for good. 

2 Jerem. 22: 3. Thus saith the Lord : execute ye judgment and 
righteousness and deliver the spoiled out of the hand of the oppres- 
sor : and do no wrong, do no violence to the stranger, the fatherless 
and the widow ; neither shed innocent blood in this place. See also 
2 Chron. 19: 6. 7. 

3 Acts 4: 19. But Peter and John answered and said unto them ; 
Whether it be right in the sight of God, to hearken unto you more 
than unto God, judge ye. 



276 AMERICAN REVOLUTION. [Art. XVI. 

should do it in a manner promising success. Combination 
among the oppressed is necessary to a successful resistance of 
existing governments, and therefore proper. And combination 
of the oppressed to resist their oppressors is rebellion ; its suc- 
cessful termination revolution. Hence in the language of our 
illustrious fathers : It does sometimes, " in the course of human 
events, become necessary for one people to dissolve the politi- 
cal bands which have connected them with another;" for" they 
hold these truths to be self-evident : That all men are created 
equal, that they are endowed by their Creator with certain un- 
alienable rights, that among these are life, liberty and the per- 
suit of happiness. — That to secure these rights governments 
are instituted among men, deriving their just powers from the 
consent of the governed. That whenever any form of govern- 
ment becomes destructive of these ends, it is the right of the 
people to alter or to abolish it, and to institute a new govern- 
ment," he. It was in defence of these principles that our 
fathers drew the sword and pledged " their lives, their fortunes, 
and their sacred honour ;" and a righteous God smiled upon 
their efforts. Under the wide heavens no other land can be 
found, in which the great mass of the people enjoy so large a 
share of liberty and security for their equal rights. 

Yet is there a class of our population in regard to which 
these fervid inspirations of patriotism above quoted, would be 
the keenest irony. Alas, that in reciting them, the image of 
the poor enslaved African should rise up to our view, who after 
the lapse of half a century, yet groans in bondage among us, 
a reproach to our political system, and a violation of the rights 
of " equal" man ! To the honor of Pennsylvania and the 
States North of her, be it said, that they have given liberty to 
their captives. Some Western States have, in constructing 
their constitutions, nobly excluded slavery. Our Southern 
fellow-citizens are also often unjustly censured ; for not only 
had the present generation no agency in introducing slavery in- 



Art. XVI.] SLAVERY. AMERICAN COLONIZATION SOCIETY. 277 

to the land ; the great majority of them are in favour of some 
rational plan of abolition. Himself a native of a slave state, 
and for many years resident among slaves, the writer is convin- 
ced that those who advocate entire, immediate abolition, do not 
understand the subject. This great work has its difficulties. 
But it is feasible. The experience of Great Britain has in sev- 
eral instances demonstrated it on a small scale. Reason and 
justice demand it ; and the recent glorious resolution of the 
British parliament, in regard to their West India Colonies, will, 
we trust, place it beyond all doubt. The work, in justice to 
the master, and in mercy to the slave, must be gradual ; but its 
commencement ought to be delayed no longer. 

The American Colonization Society was doubtless prompt- 
ed by the noblest principles of human nature, and has hitherto 
exerted a most salutary influence on the condition and pros- 
pects of our slave population. On the Christian and philan- 
thropist its claims are strong : because it has already introduced 
Christianity and civilization into a portion of Africa, and bids 
fair, if sustained, to spread their blessed influence throughout 
that benighted land. It has moreover actually given liberty to 
about 1000 slaves, and is the only means which has succeeded 
in calling the deliberate and calm attention of the majority of 
southern slave-holders to the subject of slavery itself, its politi- 
cal, social and moral evils to the states in which it still exists ; 
as well as its abstract injustice and criminality in the sight of 
that God, " who out of one blood made all nations of men, to 
dwell on the face of the earth." 1 The essays and speeches, 
which it has elicited from our ablest orators, statesmen and phi- 
losophers, in slave-holding states as well as elsewhere, have 
shed a flood of light throughout the community, and produced 
convictions in the public mind without which the cause of the 
poor African would have forever remained hopeless. Yet, 
though a warm friend of the Colonization Society from its ori- 

1 Acts 17: 26. 



278 MODE OF ABOLITION. [Alt. XVI. 

gin, the writer never believed, nor can he yet see reason to be- 
lieve, that African colonization either would or could be extend- 
ed so far as to remove entirely the negro from our land. 
Whilst voluntary colonization in Africa and elsewhere, ought to 
be encouraged ; it seems almost certain, that a portion of our col- 
oured population will always remain amongst us. Colonization, 
moreover, if conducted with any view to the entire removal of 
our slave-population, will require a previous system of legislation 
for the manumission of the whole mass within a reasonable 
time. This ought to be a simultaneous step. But when laws 
for the gradual abolition of slavery shall have been enacted, the 
inadequacy of foreign colonization will appear as clear as dem- 
onstration. Many will moreover be unwilling to remove across 
the Atlantic, to an unknown land ; and coercion would be un- 
just. If there were any truth in the argument that the descent 
of the negro from Africa requires his removal thither, ours by 
parity of reasoning, would send us back to Europe. It has 
been demonstrated by the experience of non-slaveholding States, 
that the expense of free labour is less than that of feeding and 
clothing the slave, together with the interest of the capital in- 
vested in them, and risk of loss by their disease or death. 

From all these considerations it would appear to be the du- 
ty of philanthropists and Christians to advocate the cause of 
colonization in Africa and elsewhere ; but at the same time al- 
so to maintain the justice and necessity of gradual and entire 
abolition by legislative provision of the several States. It is 
certain that the federal government of our nation, is precluded 
by the Constitution from interference with this subject by any 
direct enactment ; except at the request, or by consent of the 
slave-holding States. The Northern States may discuss the 
subject, and appeal to the patriotism and justice of their South- 
ern fellow-citizens ; but on the South is the duty of legislative 
action incumbent. In the arduous attempt to remedy a desolat- 
ing evil, in which the present generation find themselves inno- 



Art. XVI.] MODE OF ABOLITION. 279 

centhj involved by the guilt of their ancestors, the Northern 
States ought, and it is thought would be willing to lend pecuniary 
aid. Into what nobler or more salutary and patriotic channel 
could the overflowing streams of our national treasury be made 
for a season to flow ? If, as must be admitted, the guilt of slavery 
rests exclusively on the head of those who first riveted the 
chains on any of God's creatures, and on those who refuse to 
strike off those fetters after it can be done with safety to all con- 
cerned ; then must the North come in for a large portion of the 
guilt, for much of the infernal traffic was carried on by North- 
ern vessels. But in this noble enterprize there should be as 
little crimination as possible. All should feel that crying in- 
justice was inflicted by our ancestors on the poor African, by 
reducing him to slavery, and that we become partakers of their 
guilt, if we protract his degradation, and delay his restoration to 
the unalienable rights of man any longer than the nature of the 
case unavoidably demands. Let the American patriot recol- 
lect the language of his fathers, " that all men are created 
equal," and have unalienable rights, among which is " liberty." 
Let him remember, that with these words on their lips, they 
invoked the blessing of Heaven on their struggle, and that He 
who rules in the heaven of heavens heard their cry. 

Then let him look at the poor African, doomed to drag out 
his life in slavery amidst us. Let him 

See in his soul, involved with thickest night, 
An emanation of eternal light, 
Ordain'd 'midst sinking worlds, his dust to fire, 
And shine forever, when the stars expire. 
Is he not Man, though knowledge never shed 
Her quick'ning beams on his neglected head ? 
Is he not Man, though sweet religion's voice 
Ne'er bade the mourner in his God rejoice ? 
Is he not Man, by sin and suffering tried ? 
Is he not Man, for whom the Saviour died ? 



280 RELATION BETWEEN CHURCH AND STATE. [Art. XVI. 



IV. On the relation between Church and State, the Con- 
fessors inculcate some salutary lessons. 

They inveigh, in <§> VII. of "The Abuses Corrected," 
against the union of civil and ecclesiastical power in the bishops. 
They condemn the practice of the popes, who interfered in the 
political government of Europe ; and especially their having on 
several occasions deposed Icings, and absolved the inhabitants of 
different countries, from their allegiance to their political ru- 
lers. Yet they were not called on to discuss this subject at 
length ; nor had the circumstances of their situation led them 
to its thorough and impartial investigation. They still admitted, 
not that church should govern the state ; but that the civil gov- 
ernment might to a certain extent manage the affairs of the 
church. 

The doctrine of the New Testament on this subject certain- 
ly is, and therefore the practice of all Christian countries ought 
to be, that church and state be Tcept entirely distinct. This is 
evident from various considerations : 

a) Christ explicitly declared that his- " kingdom is not of 
this world," that is, that it is not a temporal, political kingdom. 1 

b) He nowhere assigns to ministers of the gospel any po- 
litical duties : as such, therefore, they have none such to per- 
form. If their fellow-citizens choose to call into service their 
talents, experience and integrity in behalf of their political wel- 
fare, and they feel at liberty to engage in such duties, they do it 
as citizens of the country, and not as ministers of the gospel. 
As a general rule, the writer believes, that ministers of the gos- 
pel ought not to engage in the duties of political office ; because 
their sacred calling may well engage their entire time and tal- 
ents ; and there are always men enough of talent and integrity, 
who are both able and willing to consecrate their time to the 
service of their country. We are inclined, moreover, to enter- 
tain the belief, that in the present tranquil state of our happy 

1 John 18: 36. 



Art. XVI.] UNION OF CH. AND STATE CONTRARY TO THE N. T. 281 

country, few men, whose hearts are rightly engaged in the du- 
ties of the Christian ministry, will be found willing to engage in 
political life. In times of great emergency, however, when the 
liberties of a country are in imminent danger, it would seem to 
be a paramount duty incumbent on all citizens, in every possi- 
ble manner to cooperate with the constituted authorities of the 
land, to avert impending danger. Among the most zealous 
champions of American liberty were the Rev. Dr Witherspoon 
of the Presbyterian church, and General Muhlenberg, who 
after having laboured for years in the Lutheran ministry, aided 
in fighting our country's battles, and afterward was elected 
Speaker in the American Congress. 

c) Christ no where enjoins on political rulers as such, any 
share in the management of his church. On the contrary, he 
has appointed some person in the church for the performance of 
every duty enjoined on the church. Hence, when by an un- 
hallowed union of Church and State, civil rulers as such assume 
the privilege of exercising certain ecclesiastical rights, they per- 
form duties which the Head of the church assigned to others. 

d) It is absurd to suppose, that the king, or any other civil 
ruler, who as such has received no ecclesiastical ordination or pow- 
er, should be the fountain of all spiritual authority : that they, 
who are elevated to office without the necessity of any spiritual 
qualifications, should wield the most important spiritual influence 
in the church. If civil rulers possess the qualifications required 
in scripture for any office in the Church, they ought undoubt- 
edly be eligible to office as well as others, yea their high 
standing and extensive influence among men, afford them spe- 
cial opportunities of actively promoting the kingdom of Christ. 
Yet, when they act as officers of the church, they do so not by 
virtue of their political station, but of their ecclesiastical election. 
And if they bring disgrace on their brethren in Christ by any im- 
propriety of conduct, they ought to be disciplined by the church, 
regardless of their civil office. 

36 



282 STRUCTURE OF OUR GOVERNMENT. [Art. XVI. 

V. In strict accordance with all these principles, is the happy- 
form of government, adopted by our revolutionary fathers. 

This consists of one National or General Government, and 
a number of State Governments. The former is a government 
of specified and limited powers : the latter of reserved rights, 
embracing all the objects of legislation necessary to the well be- 
ing of the citizens, which have not been expressly granted to 
Congress by the national Constitutions, or which are not neces- 
sarily implied in the powers thus given. The powers of the 
general government are divided between its Legislative, Exe- 
cutive and Judicial branches. The former are confided to Con- 
gress ; which consists of a House of Representatives and a Sen- 
ate, each of which may dissent from the acts of the other. The 
concurrence of both, together with the signature of the Pres- 
ident, or a majority of two thirds, if he object, is necessary to 
the enactment of a law. 

The Senate however sustains a threefold character, as a 
branch of the legislature, as a judicial court for the trial of im- 
peachments, and as a part of the executive power to approve 
or disapprove the appointments of the President, and to ratify or 
reject treaties with foreign powers. 

The Executive power of the government is vested in a 
President, and certain Executive Departments, the incumbents 
of which, together with the Vice President and the Attorney 
General, at present constitute his cabinet. The constitution 
recognizes these departments, and states that " appointments 
may be made by the heads of them. " The departments now 
established are, that of State, of the Treasury, of the Navy, and 
of War : together with the Post-office department. 

The Judicial power of the federal government is vested in a 
Supreme Court, which at present is composed of seven judges, 
who also hold circuit courts in the different districts, into which 
the United States are divided for this purpose. 

These are the general features of that happy form of national 



Art. XVI. J DIFFERENT THEORIES OF OUR NAT. GOVERNMENT. 283 



government, under which we live, for which our warmest gratitude 
is due to the God of nations, and which every good citizen is 
bound to study and defend. As the Constitution, under which 
our government is conducted, was unavoidably couched in gen- 
eral terms, and could not descend to the detail of particulars, 
some diversity has arisen in the construction given to some of its 
parts, and several different theories have been adopted to sup- 
port respectively each construction, a) That Constitution 
has recently been regarded by a few as a contract between sep- 
arate, independent and sovereign States, for the maintenance 
of a government which shall have charge of some specified in- 
terests, common to them all. This construction would make 
our happy country not one, but many nations ; and by giving to 
each State the power to nullify and refuse obedience to the 
laws of the general government, it entirely destroys the efficien- 
cy of the national union, and would make it little better than the 
wretched confederacy of the Germanic empire. Any State, or 
number of States, might nullify a declaration of war, believed 
by all the other States to be absolutely necessary in self-de- 
fence, and might refuse to take part in it. Civil discord would 
thus inevitably ensue, our happy country be rent in pieces, and 
the hands of our citizens be bathed in their brothers' blood. 
We would suppose the fallacy of this construction placed be- 
yond all doubt, by that single clause of the United States Con- 
stitution, by virtue of which the Judges of all the State Courts 
are required to take and have taken an oath, to support the 
Constitution of the United States and laws of Congress, " any 
thing in their State Constitution or laws to the contrary not- 
withstanding." 

b) Others have regarded it as a contract not of the people 
in their primary capacity, but between all the several States as 
such, for the purposes above specified ; reserving to each State, 
not the right of nullifying any law of Congress and remaining 
in the Union, but the right of peacefully seceding from their con- 



284 TRUE NATURE OF OUR NATIONAL GOVERNMENT. [Art. XV'L 

nexion with the union, when they believe themselves oppressed 
either by the operations of the government in its constitutional 
structure, of which they have correct views, or by its corrupt 
administration. The principal error in this view of the subject 
seems to be, that secession is regarded as a constitutional right, 
that is, a right guarantied by the Constitution. Thus to with- 
draw and renounce his allegiance to any government, by which 
he is wantonly and seriously oppressed, is doubtless the indefeas- 
ible right of man ; but it is based in the laws of nature, not in 
the provisions of the Constitution, and ought always to be called 
by its right name, revolution ; in order that the people may not 
be deceived by false names and plunge into the dangerous whirl- 
pool of revolution, before they maturely survey the rocks and 
cliffs on which they may be wrecked. 

c) It is regarded as a contract between all the people or citi- 
zens of the different states, in their elementary or primary ca- 
pacity, to establish and maintain a government for certain limit- 
ed and specified purposes of general good ; it being agreed that 
all powers not expressly given to the general government, or 
actually necessary to the execution of the trusts thus specifically 
granted, are reserved by the people to be exercised in their State 
governments ; that the Constitution of the United States and the 
laws of Congress, constitutionally enacted, are " the supreme 
law of the land," that from any supposed unconstitutional law 
of Congress the recourse of the citizen believing himself ag- 
grieved, is to the Supreme Court of the United States : that 
there is no right of nullification or of secession in the citizen or 
States except in such cases as by the unalienable rights of man 
justify revolution. 

That the framers of our national Constitution regarded it as 
a contract of the people in their primary capacity, and not of 
the States, is expressly asserted by the first clause of the instru- 
ment itself. " We the people" of these United States, he. 
That it is a government of limited and specified powers, is evi- 



Alt. XVI.] DUTY OF THE CHRISTIAN PATRIOT. 285 

dent because the constitution enumerates those powers, and be- 
cause it expressly declares, that all the powers not specifically 
granted to Congress are retained by the States severally. The 
principle of granting to Congress additional powers by unlimited 
construction of the Constitution, is therefore obviously inconsistent 
with the genius of our government ; and, if not opposed, would 
soon entirely change the happy balance of power between the 
State and general governments established by our fathers, and 
terminate in consolidation. 

This view of our national constitution has been and still is 
entertained by the great mass of our ablest statesmen. It is en- 
tertained by the Supreme Court itself, the highest authority for 
expounding the constitution and laws of the union, 1 and has re- 
cently been set forth in colours that cannot be mistaken, in the 
able and lucid proclamation of the President of the United 
States: 2 "The people of the United States formed the Consti- 
tution ; acting through the State Legislatures in making the 
compact to meet and to discuss its provisions, and acting in sep- 
arate Conventions when they ratified those provisions ; but the 
-terms used in its construction, show it to be a government, in 
which the people of all the States collectively are represented. 
— — The Constitution of the United States, then, forms a govern- 
ment, not a league. It is a government in which all the 

people are represented, which operates directly on the people 
individually, not upon the States. But each State having ex- 
pressly parted with so many powers as to constitute jointly with 
the other States a single nation, cannot from that time possess 
any right to secede, because such secession does not break a 
league, but destroys the unity of a nation," he. The different 
predilection of our citizens, for a free or a rigid construction of 

1 See Decision of the Supreme Court of the United States, in Har- 
rison vs. Hunter's lessee. I Wheaton's Reports 323. 

2 See the Proclamation of Andrew Jackson, President of the Uni- 
ted States, in regard to the convention of South Carolina, December 
10, 1832. 



286 CONGRESS CANNOT MAKE ANT [Art. XVI. 

the Constitution in reference to the powers of the general gov- 
ernment, are the basis (so far as principle is concerned) of the 
distinction between the two great national parties which have 
from the beginning existed in our land. 1 Violent party spirit, 
especially when based on no political principles, but amounting 
to mere contest for office, is doubtless unchristian and dangerous ; 
but the intelligent and upright intellectual conflict about the 
principles of our government and the influence of particular laws, 
that is, genuine, honest party spirit, is the duty of every faithful 
citizen and friend of his country, and is necessary to the purity 
of our political institutions. It is for these reasons that we have 
felt it a duty to expand our remarks on this article of the Con- 
fession, farther than we would otherwise have been disposed ; 
especially as principles of the most dangerous nature have been 
boldly asserted in some sections of our country, and it thus be- 
comes more imperiously the duty of every Christian patriot to 
study the principles and vindicate the integrity of our happy po- 
litical institutions. 

The establishment of any religion by laiv, is happily and 
explicitly forbidden in the Constitution of the Union. Our fa- 
thers justly believed, that religion ought now, as was the case 
in the days of the apostles, be left to take care of itself. Hence 
they regarded the Federal Government as a compact formed for 
civil and not religious purposes ; and its designs are fully ac- 
complished, its appropriate functions fully discharged, when it 
has secured and regulated our civil interests. It is inhibited 



1 The structure of the several State governments varies much, 
and is more or less republican according as the right of suffrage and 
eligibility to office are more or less generally extended, and according 
to the number of public offices which are filled not by executive ap- 
pointment, but by popular election. 

It is worthy of note, that whilst the patriots of the South have been 
distinguished for their able opposition to the increase of power in the 
national government by latitudinarian construction of the Constitu- 
tion ; their State governments are less republican than those of their 
Northern brethren. 



Art. XVI.] RELIGIOUS ESTABLISHMENT. 287 

from establishing any religious test, or in any way interfering 
with the rights of conscience. It is unquestionable, that the 
prosperity of the Christian religion and the permanence of our 
fabric of civil government, depend on a firm resistance to the 
least abandonment of this ground. The writer does not believe 
any sect in the nation, nor even the leaders of any Protestant 
church either contemplate or would desire an establishment by 
law ; but if, at any time, symptoms of such a disposition should 
appear, he would regard it the duty of all true Christians to 
unite not only with each other, but also with infidels and deists to 
resist the attempt. 

Our government therefore, according to its institutions, can 
neither persecute nor tolerate persecution. How fully the illus- 
trious reformer Luther coincided with these views, even at a 
time when some other Reformers observed a different practice, is 
seen from his own nervous language i 1 " Do you say, the civil 
government should indeed not force men to believe, but only in- 
terfere in order that the people be not led astray by false doc- 
trine ? and, how could heretics otherwise be put down 1 I an- 
swer, to counteract heresy is the business of ministers, not of the 
civil rulers. Here a different course must be pursued, and oth- 
er weapons than the sword must fight these battles. The word 
of God must here contend ; if this proves unavailing, neither can 
civil governments remedy the evil, though they should deluge 
the earth in blood. Heresy is an intellectual thing, that cannot 
be hewn by the sword, nor burned with fire, nor drowned with 
water. The word of God alone can subdue it, as Paul says, 
" The weapons of our warfare are not carnal, but mighty through 
God to the pulling down of strong holds, casting down imagin- 
ations and every high thing that exalteth itself against the know- 
ledge of God, and bringing into captivity every thought to the 
obedience of Christ." 2 Cor. 10: 4. 5. 

1 See Luther's works (Walch's edition) Vol. 10. p. 461. 



288 THE MILLENNIUM. [Art. XVII; 

ARTICLE XVII. 

Of Christ's Return to Judgment. 

Our churches also teach, that at the end of the 
world, Christ will appear for judgment; that he 
will raise all the dead ; that he will give to the pi- 
ous and elect, eternal life and endless joys ; but will 
condemn wicked men and devils to be punished 
without end. 

They reject the opinions of the Anabaptists, 
who maintain, that the punishment of devils and 
condemned men, will have an end : in like manner 
they condemn those, who circulate the Judaizing 
notion, that prior to the resurrection of the dead, 
the pious will engross the government of the world, 
and the wicked be every where oppressed. [Ger- 
man : The pious will establish a separate tempo- 
ral government and all the wicked be exterminat- 
ed.] 

The principal subjects touched on in this article, are the 
Millennium, the resurrection, the judgment and future eternal 
state of the righteous and the wicked. 

The Millennium. 

I. The Confessors in this article justly repudiate the idea, 
which had dazzled the imaginations of the ancient Jews and 



Art. XVII.] NATURE OF THE MILLENNIUM. 289 



Chiliasts, and, it seems, found some advocates also among the 
Anabaptists of the sixteenth century, that the blessed Saviour 
would in the latter day personally appear on earth, and estab- 
lish a theocracy not unlike that of the Old Testament. 1 The 
sacred volume however no where inculcates this doctrine, al- 
though it evidently does predict, what has long been the cher- 
ished object of the Christian's prayer, that there will be an ex- 
traordinary and universal diffusion of the gospel over the whole 
earth, prior to the close of the present economy. Nor do the 
scriptures teach, that in this latter day of glory for Zion, the 
gospel will be received by every individual of the human fami- 
ly. For although there will be extraordinary outpourings of 
the Holy Spirit, these sacred influences will still not be irresisti- 
ble, and therefore it is not probable that all without exception 
will submit to them. The rising race, moreover, would still 
exhibit the fruits of their depraved nature, until brought under 
the influence of godliness ; and even Christians themselves will 
be sanctified but in part, will still exhibit the evidences of hu- 
man frailty. 

But the millennium will consist of an extraordinary and 
general diffusion of Christianity successively among all the na- 
tions of the earth, effected through the increased application of 
the appointed means of grace in all their legitimate forms, by 
professing Christians, accompanied by extraordinary effusions of 
the Holy Spirit. 

1 The fact that even the ancient Jews fixed its duration at 1000 
years, arose, it is thought, from a mystical interpretation of the Mosaic 
narrative of creation. A thousand years being as but one day with 
God, it was conjectured that the first six days of creation represent 
6000 years of toil and adversity ; but the seventh or sabbath day was 
regarded as a type of a thousand years' rest and prosperity to God's 
people on earth. In the New Testament, the same name and term of 
duration have found corroboration from a passage in Revelation, (ch. 
20: 2. 3.,) supposed to refer to the future glorious spread of the gospel, 
in which Satan is said " to have been bound 1000 years." 

37 



290 NATURE OF THE MILLENNIUM. [Art. XViL 

II. The grounds of expectation for the universal extension 
of Christianity are various and satisfactory. 

a) It is probable from the very design of the gospel. All 
men and all nations are alike subject to the evils of sin ; and if 
the deliverance offered in the gospel is desirable for one nation, 
it is equally so for the others, b) The benevolence of God 
regards not persons ; but, in all nations, those of similar charac- 
ter are alike pleasing to him. It would seem accordant then 
with that benevolence, which sent the gospel to some nations, 
to publish it eventually to all. These reasons, though by no 
means conclusive, possess some force, c) It is rendered still 
more probably by the fact, that the Saviour himself made pro- 
vision for its universal diffusion. The order of men, whom he 
commissioned as heralds of the cross, was made perpetual ; and 
a promise given of his constant presence and blessing, d) He 
gave them, moreover, an express command to " preach the 
gospel to every creature," " to make disciples of all nations," 
and to prosecute their work until " the end of the world." e) 
But that the kingdom of the Messiah actually will be extended 
over the whole earthy is rendered absolutely certain, because 
the sacred volume has expressly predicted the fact, not only in 
figurative language, 1 but also in literal and express terms. 2 

1 Isaiah 2: 2, And it shall come to pass in the last days, that the 
mountain of the Lord's house shall be established on the tops of the 
mountains, and shall be exalted above the hills, and all nations shall 

flow unto it. Rev. 11: 15. And the seventh angel sounded, and there 
were great voices in heaven, saying, The kingdoms of this world are 
become the kingdom of our Lord and of his Christ, and he shall reign 
for ever and ever. Dan. 2: 34. 35. Psalm 72: 8—11. Rev. 20: 2. 3. 

2 Gen. 22: 18. In thy seed shall all the nations of the earth be 
blessed. Psalm 2: 8. I shall give thee the heathen for thine inheri- 
tance, and the uttermost parts of the earth for thy possession. Matth. 
24: 14. And this gospel of the kingdom shall be preached in all the 
world, for a witness unto all nations, and then shall the end come. 
Malachi 1: 1L From the rising of the sun even to the going down of the 
same, my name shall be great among the Gentiles, saith the Lord of 
hosts* 



Art. XVII. 1 HOAV THE MILLENNIUM IS TO BE BROUGHT ABOUT. '291 



II L The means, by which this glorious era is to be usher- 
ed in, are none other than those appointed in God's word. 

a) They are amply sufficient. The word of God is able to 
awaken, enlighten, convert and save millions of sinners as well as 
a single one. The preaching of the word might in less than 
a century, as well be extended to every rational creature on 
earth, as to the 200,000,000 who now enjoy it ; if professing 
Christians were generally animated by a zeal and devotion wor- 
thy of the sacred cause they have espoused, of the exalted and 
glorious hopes which they cherish. Prayer, the fervent, effec- 
tual prayer of the righteous, can be made for the whole world as 
well as for part of it. And who can venture to doubt, that the 
blessing of the divine Spirit would not only be poured out com- 
mensurate to the zeal and fidelity with which the Pauls of mod- 
ern days would plant and the Apolloses water, but in far more 
abundant effusions ? Yea, has not God himself said, " I will 
pour out my Spirit upon all flesh" — before the great and terri- 
ble day of the Lord come P 1 

b) God has not appointed any other instrumentality to ac- 
complish this glorious work. Yes, hear it, ye Christians, ye 
who profess to love your Saviour, he has predicted the univer- 
sal spread of the gospel, and promised his blessing on the means 
which ye now possess, having informed us of no other. But 
how inadequate are the present exertions of his people ! How 
little are you doing to usher in the latter day glory ! How 
much more might you, how much more must you do, before 
the gospel of the kingdom can be preached to all nations. 
How much more zealous and frequent must be your prayers 
to the Lord of the harvest for an increase of labourers ! How 
much more liberal must you be in aiding those to prepare for 

1 Joel 2: 28. And it shall come to pass afterward, that 1 will pour 
out my Spirit upon all flesh, and your sons and your daughters shall 
prophecy, your old men shall dream dreams, your young men shall 
see visions, &c. &c. 



292 DUTY OF CHRISTIANS AND MINISTERS. [Art. XVII. 

the glorious work, who are unable to sustain themselves through 
their course of preparation ! How much more attentive, my 
Christian brethren, must we be to seek out such from among 
the fruits of revivals, who at our meetings for prayer, evince 
more than ordinary gifts and graces ! Were every Christian, 
and especially every minister, as faithful as he ought to be in 
regard to this matter, the number of labourers would soon be 
doubled and trebled, and glorious things be accomplished for 
Zion. Have we not reason to doubt the sincerity of our pray- 
ers to the Lord of the harvest, whilst we feel so indifferent 
whether or not they are answered ? Whilst in all probability there 
are many, at least some in every one of our churches, whom the 
Lord has made willing, if we would but show them the lament- 
able condition of the heathen world, and even the moral wastes 
of Christian countries. How many benevolent enterprizes 
are languishing through the penury of Christians ! How many 
through their indisposition to participate in the labours of bene- 
volence. Millions more of bibles and other valuable books 
might now be advantageously distributed through the different 
nations of the earth. Missionaries, Tracts, and Sabbath-Schools 
might be increased almost without limit. In short it is literal- 
ly true, the " field" for Christian benevolence " is the world," 
and every rational scheme, however old or new, which in its na- 
ture is resolvable to one or other of the appointed means of 
grace or command of God's word, deserves and should receive 
support from the children of God. Does not love to his neigh- 
bour require every Christian to take part in the benevolent op- 
erations of the day ? Does not the glory of God, does not his 
own salvation demand it ? 

IV. The time of the commencement of this glorious era is 
not fixed in literal terms in the word of God. We are told, in 
general, that it shall be a) " in the last days," 1 just before the 
end of the present world, " then shall the end come." 2 

1 Isaiah 2: 2. 2 Matth. 24: 14. 



Art. XVII.] COMMENCEMENT OF THE MILLENNIUM. 293 



b) There are some symbolic, figurative determinations of 
the time of its commencement ; but the import of these depends 
on an understanding of the entire chain of prophetic annuncia- 
tions, which are still enveloped in some obscurity. The pro- 
phet Daniel assigns to the power, which " should speak great 
words against the Most High," and " wear out the saints," the 
term of " a time and times and the dividing (half) of a time." 
Supposing, according to the interpretation of eminent Commen- 
tators, this power to be either papacy or Mohammedanism ; 
both commenced their oppression about the year A. D. 606 — 
12. Regarding a " time" as a prophetic year, of twelve 
months, each including thirty days, we would have three and a 
half prophetic years, or forty-two prophetic months, which, 
reckoning a year for a day, are equivalent to 1260 ordinary 
years, and would bring the time for the commencement of the 
latter day glory of the church to about the year 1866 till 1872. 
But it is obvious, that as the papal hierarchy was gradually es- 
tablished, and several important steps in its progress are delin- 
eated by history ; we might fix it either at the time abovemen- 
tioned, (606.) when the Emperor Phocas declared the Roman 
pontiff head of the whole church ; or at A. D. 754, when on 
the downfall of the kingdom of the Lombards and of the ex- 
archate of Ravenna, the latter was granted by Pepin, king of 
France, to the Roman see, and thus the Pope made a tempo- 
ral Prince. In the latter case the commencement of the Mil- 
lennium would be in A. D. 2014. The spread of Mohamme- 
danism may also be dated from the Hegyra or flight of that 
impostor, A. D. 622 ; and this, added to 1260, brings us to 
A. D. 1882. 

The Revelation of Saint John also contains various chron- 
ological data, the result of which, in the judgment of the best 
commentators, assigns the beginning of the millennium to about 
the same time as those of Daniel, the latter half of the present 



294 MILLENNIUM. [Art. XVII. 



century. According to a recent writer on this subject 1 the pre- 
cise time is about the year 1859. 

But whilst, doubtless for wise reasons, we are not permitted 
to know the precise year of the millennial dawn, certain charac- 
teristics are exhibited as harbingers of the glorious era. As the 
tender branch and opening foliage of the fig tree, announce 
" that summer is near ;" these stately steppings of our heavenly 
King are a token to his children, that his glorious reign is at hand. 
To these signs of the times must doubtless be reckoned a) the 
increase of effort in the cause of missions during the present 
century, and the remarkable and visible success with which they 
have been crowned : b) the laudable efforts of Bible Societies 
in Europe and America to translate the word of God into all 
languages and send it to all nations, c) The laudable efforts of 
Christians to distribute in small pamphlets, or tracts, the prom- 
inent truths of holy religion, d) The noble institution of Sab- 
bath schools, which are not only a powerful auxiliary to true 
religion, but also tend, by diffusing a healthful morality, to per- 
petuate and extend the blessings of civil liberty. This gigan- 
tic scheme, by which the whole body of Christians may unite 
in preparing the rising generation for the kingdom of heaven, 
dispenses blessings on all departments of society. It is a bless- 
ing to teachers, a blessing to pupils, a blessing to parents. It 
furnishes the church with zealous pastors, the state with honest 
legislators, and heaven with heirs of glory. 

These and other similar institutions, which like these, are so 
many different methods of spreading abroad the means of grace, 
are doubtless the pulsations of new life in the body of Christ on 
earth, and awaken the expectation of that glorious era, which 
has long been the subject of prophecy and prayer, when He 

1 See The Prophetic History of the Christian Religion explained; 
or a brief Exposition of the Revelation of St. John, by the Rev. J. G. 
Schmucker, D. D. York, Penn. 2 vols. 8vo. Also Bengelius and Dr. 
Young (Stilling) on the Apocalypse, and Faber on the Prophecies. 



Art. XVII.] SIGNS OF ITS APPROACH. 295 

with whom is the residue of the Spirit " will pour it out on all 
flesh." Yet there is one characteristic in the operations of the 
present day, one principle mingled in the structure of the most 
efficient and salutary of these societies, closely connected, we 
think, with the millennial kingdom. We refer to that noble 
feature, which excludes every thing sectarian from their op- 
erations, and at whose invitation we often see assembled in the 
same house of God, different denominations of his worshippers, 
to offer their united sacrifice on one common altar to their com- 
mon God : thus demonstrating to the world the truth of their 
profession, "One is our Master, Christ, but we are all breth- 
ren." This heavenly principle, emanating from the God of 
love, and taught and practised by the apostles, was alas too soon 
abandoned and too late recovered by the Christian church. 
Even the illustrious reformers of the sixteenth century, but im- 
perfectly understood it. Too little of it is visible in the language 
of our Confessors and the conduct of the reformers generally. 
Had they learned to discriminate between the grand, fundamen- 
tal features of Christianity, which all the denominations usually 
termed orthodox, now regard as taught in the inspired volume, 
and those of less importance and disputed certainty, in regard to 
which after the most solemn investigation, they differ ; in short, 
had they been willing to associate and cooperate on the princi- 
ples of these voluntary associations ; their cause would have 
assumed a different aspect. Luther would not have disputed 
so obstinately about the unrevealed mode of the Saviour's pre- 
sence in the eucharist, Calvin would have evinced more liberal- 
ity towards those who rejected some of his opinions, the atten- 
tion of Protestants would not have been so much diverted from 
the spirituality of religion by the heat of controversy, the church 
of Protestants would have borne more resemblance to that of 
the apostles, and the inroads made on the papal dominions 
would have been much greater. But the progress of the hu- 
man mind is ever gradual. As the Egyptian gloom of the dark 



296 SIGNS OF THE MILLENNIUM. [Art. XVII. 



ages, did not immediately succeed the meridian light of the 
apostolic era, so the Reformation was preceded by the efforts 
of a Wickliffe and a Huss : and even Luther and Calvin and 
Zuingle have left much to be learned by their successors. 
This additional lesson we believe consists, at least in part, in 
that spirit of brotherly love and Christian liberality which char- 
acterize the operations of the present age, and are mainly foster- 
ed by the voluntary associations in which different denomina- 
tions unite. This is the spirit of genuine Christian love, and 
closely allied to the progress of Christ's kingdom. In our 
own country, moreover, the land of refuge for oppressed Eu- 
rope, the spot chosen of God, for the perfect developement of 
the social compact, both in its civil and religious relations, an 
unprecedented multitude of sects is congregated. It requires 
no extraordinary acquaintance with human nature to perceive 
the peculiar exposure of the church of Christ to bigotry and 
sectarianism among us. In these United States especially the 
Christian church can never develope her full moral energies 
and glory without the spirit of brotherly love, of mutual coop- 
eration of its parts in such voluntary associations. We need 
their harmonizing influence as an antidote to the most rancorous 
sectarianism, to save from its blasting influence even the conju- 
gal and filial relations of protestant families, to prevent protes- 
tant denominations from being arrayed in systematic hostility 
against one another ; and thus divided, from falling an ultimate 
prey to the compact and well organized legions of the papal 
see. We are not advocates for the Utopian scheme of those, 
who would immediately merge all denominations of Christians 
in one external visible church. At present we do not see how 
it could be effected. Even amid the splendour of Millennial 
light and glory there will probably not be an entire similarity 
of doctrinal view and ecclesiastical organization. But in that 
auspicious era, when Zion's watchmen shall see eye to eye, there 



Art. XVII.] SIGNS OF THE MILLENNIUM. 297 

will doubtless be much concentration 1 of sects ; there will be 
an evergrowing unity of feeling and action, until Paul and 
Apollos and Cephas, and Luther and Calvin and Zuingle and 
Wesley are lost in the Redeemer, and Christ is all in all. All 
admit that such a perfect unity is found in the church in hea- 
ven, that the inhabitants of those blissful regions all constitute 
in the highest sense one fold under one shepherd. Who then 
can deny that by an increase of this feeling the church on 
earth approximates to that of heaven ? Who can doubt that 
similarity to heaven, will characterize the millennial kingdom 
on earth ? And who would not hail as harbingers of the latter 
day glory those noble institutions of our land in which this feel- 
ing is embodied, and through which the streams of Christian 
benevolence flow to the spiritually destitute in this and foreign 
countries ? 

The continuance of the millennium as the term itself imports, 
is usually supposed to be 1000 natural years ; some have sup- 
posed the thousand years during which Satan will be bound, 
prophetic years, making the millennium last 360,000 years. 
But if as may be, the binding of Satan does not refer to the lat- 
ter day glory of the church, but is already past, the promised 
reign of Christ, on earth may be much shorter than a thousand 
years ; and the end of the world possibly soon follow the publi- 
cation of the gospel to all nations. Still there are other reasons 
connected with the use made of the number 7 in the prophetic 

1 Among the most important and truly evangelical suggestions, 
which the writer has seen on this subject, must be ranked one of 
that radical divine and distinguished writer, the Rev. Dr. Ely, editor 
of the Philadelphian ; who speaking of the proposed union of the 
Lutheran and Reformed Churches of this country, advises the enlarge- 
ment of the plan of union into that of an American Protestant church, 
which might embrace all those of any orthodox denomination, whose 
views and feelings inclined them to such a step. It is obvious that 
every step of this kind ought to be sincere and cordial, in order to be 
either pleasing to God, or profitable to his church. And a union of 
spirit ought to precede that of outward ecclesiastical organization. 
38 



298 of death. [Art. XVII. 

chain of the scriptures, which weigh in favour of 7000 years as 
the duration of this world. 

Of Death, and the State of departed spirits prior to Judgment. 

I. Death. 

a) Physical death may be termed the cessation of all the an- 
imal functions, and of the susceptibility in the organs for reac- 
tion. This solemn change, which sooner or later awaits all 
men, is also termed a separation of soul and body, and in scrip- 
ture " returning to the dust," u to depart," or to be " absent from 
the body," the " dissolving of the earthly house of this taberna- 
cle," to " be unclothed," to be asleep, he. 

b) This solemn change is the universal lot of mankind. Of 
all the millions of millions of men who have peopled our earth 
throughout the different generations since the days of Adam, 1 all, 
all have sunk beneath the stroke of this destroyer, a very few 
individuals 2 only excepted, who were transformed and translated 
to heaven by the immediate interposition of God, without see- 
ing death. 

c) This change occurs in every instance in accordance with 
the providence of God. It is indeed a matter of obvious philo- 
sophical calculation, that the constituent parts of the human or- 
ganism are subject to regular decay, and therefore certain, that 
any human body, of given physical vigour and health, will under 
the ordinary action of the exhausting causes, wear out in a given 
time. But who fixed, and who preserves that ratio of exhaus- 
tion, but God ? Who changes the character of the atmosphere 
that envelopes our earth, on the proportion of whose constitu- 
ent parts the wear of our physical organization, and organic de- 
rangement of its parts, so much depend, but God ? Therefore 

1 Oen. 3: 19. Psalm 104: 29. 

2 Gen. 5: 24. Heb. 11: 5. 2 Kings 2: 11. 



Art. XVII.] death. 299 

even ordinary deaths may justly be considered as mediately caus- 
ed by him who gave us life. In many cases of unnatural death, 
such as those occasioned by lightning, by storms at sea, he. 
God is the immediate author of the event. Again, man himself, 
as a voluntary agent, possesses within certain limits a controul 
over the circumstances of his situation, which accelerate or re- 
tard the dissolution of his body. Who does not know that the 
habits of dissipation, into which many plunge themselves, con- 
sume the energies of the body in the most visible manner ? 
Who doubts that a premature grave is the ordinary lot of the 
confirmed drunkard and debauchee ? that they " do not live out 
half their days." 1 

d) Nor are the circumstances under which death will over- 
take us, involved in less impenetrable darkness than the time 
of its occurrence. Whether it will meet us in the house or by 
the way, we know not ; whether on a bed of sickness surround- 
ed by our families and the ministers of our holy religion, or 
abroad among strangers to us, and strangers to God, who can 
administer to us no consolation, nor point our dying spirits to 
the great Physician of souls. Hence our daily study in life 
should be to prepare for death, that when the solemn hour comes 
it may not be a messenger of woe to us. 

II. State of the Soul between death and Judgment. 

To the reflecting mind in all ages no question has possessed 
greater or more thrilling interest than this, What shall become of 
me after death ? When the machinery of this body will cease 
to move, when the blood will no more circulate in my veins nor 
the pulse of life throb at my heart, whither, oh whither shall the 
spirit which now animates this tenement of clay wing its flight ? 
And various have been the conjectures of those, who did not 

1 Psalm 55: 23. Pro v. 10: 27. The fear of the Lord prolongeth days; 
but the years of the wicked shall be shortened. 



300 STATE OF THE SOUL AFTER DEATH. [Art. XVII. 

and those who did enjoy the light of revelation. Some have 
supposed, that at death, the soul entersthe body of another per- 
son or animal born soon after ; others, that it remains hovering 
around the deceased body, and dwells near the grave ; others 
that it is not confined to the grave, but mingles with the living, 
knows them, sees their actions, and, by divine permission, can 
influence their actions : and others imagined that so soon as the 
soul leaves the body, it is transferred to some planet or other 
remote part of the universe, there in pleasure or in pain to await 
the solemnities of the judgment day. 

Some of these ideas may be reasonable and some perhaps 
true, but all in reason's eye are mere conjecture. From that 
sacred volume alone, " which placed life and immortality in 
clearer light" can we learn their nature ; from him alone who 
made the various mansions in our father's house, can we learn 
their structure and dimensions. 

The language of scripture, like all other language, is conven- 
tional and gradual in its formation. The history, religion, laws, 
manners, arts and sciences of a nation, impress a corresponding 
peculiarity on the vocabulary of its language, and in every 
tongue there are some words, for which none of precisely the 
same import, can be found in another. These remarks are ex- 
emplified in the passages of scripture referring to the subject now 
under consideration. In our English version we find but two 
words to express the future state of the dead ; but in the origi- 
nal of the Old and New Testament we find three. This third 1 
word is hades in the Greek, and in the Hebrew Sheol. That it 
does not mean exactly what the other two do, is evident. For 
whilst we are told that the wicked shall never enter heaven, nor 
the righteous dwell in hell ; of this third state or place, we are 
informed that both the righteous and the wicked go to it. The 

1 b'W'p sheol, tD^JD'd heavens, D3H £03 gehenna or hell, in the 
Old Test. ; and in the New adqg hades, ovgavog heaven, ytevva ge- 
henna or hell. 



Art. XV11.] INTERMEDIATE STATE OF THE SOUL. 301 

pious patriarch Jacob, believing that his favourite child had be- 
come the prey of wild beasts, exclaimed : I shall go down mourn- 
ing to my son into sheol ; l the very same word which is used 
by the psalmist in the passage, " The ivicked shall be driven 
into hell (sheol), and all the nations that know not God. 2 The 
prophet Samuel, when raised from the dead, not by the witch, 
but by God to her dismay, observed to wicked Saul whom God 
had forsaken, " This day thou shalt be with me." 3 The same 
usage of the word is found in the New Testament, as will here- 
after appear especially in the parable of the rich man and Laza- 
rus : and for the sake of perspicuity we shall translate both by 
the term hades. 

a) This intermediate state of departed spirits is represent- 
ed in the sacred volume as having locality, as being a particular 
place. But whether this is to be understood literally, or wheth- 
er it is merely a condescension to the imbecility of the human 
mind, is a point which probably cannot be decided in this life. 
We know nothing about the relation of spirits to space ; but cer- 
tain it is, we cannot conceive of a spirit excepting as existing 
in some particular place. In the language of scripture hades is 
represented as local. This idea is confirmed by the circum- 
stance that the spirits of the dead are described as being collect- 
ed together in hades ; for Jacob expected to meet his son Jo- 
seph there, and we cannot conceive of their being collected to- 
gether excepting at some particular place. Where this place is 
w r e cannot determine. Jacob said I will go down into hades to 
my son mourning ; but the words " up" and " down," are alto- 
gether relative terms, and therefore do not determine the point. 
David, speaking prophetically in the person of the Saviour, says 
" Thou wilt not leave my soul in hades, neither wilt thou suffer 
thine Holy One to see corruption ;" 4 but does not mention where 

1 Gen. 37: 34. 2 Psalm 9: 17. 

3 1 Sam. 28: 19. 4 p sa i m jg. iq. 



302 LOCALITY OF HADES. [Art. XVII. 

hades is. Into this abode of departed spirits the Saviour proba- 
bly went, during the three days that his body lay in the sepul- 
chre. In the parable of Lazarus and the rich man too, hades is 
clearly represented as a particular place, divided into two apart- 
ments. The rich man awoke in hades, and found Lazarus there 
also, though in a different apartment of it, afar off from him. 
Yet they were so near that they could see each other, and could 
speak together. 

These passages taken separately might lead to the idea that 
hades is a third place, different from heaven and hell. But 
Paul expected, by being absent from the body, to be introduced 
into the presence of the Lord Jesus, who we know " now sit- 
teth at the right hand of the Father in heaven." John tells us, 
that the souls which came out of great tribulation, and have 
washed their robes in the blood of the lamb ; are before the 
throne of God. Hence we may probably infer, that hades and 
sheol, are generic terms, signifying indefinitely the state and 
abode of all departed spirits, whilst the place of both the right- 
eous and the wicked is the same which they will occupy eternal- 
ly, although the state of each is different from what it will be 
after judgment. For although the rich man could see and speak 
to Lazarus, such intercourse may be possible to spirits millions of 
miles apart ; and the distance designated in the parable by the 
terms " afar off," may possibly have been no less. According 
to this view therefore, it is probable that there is no third place, 
but certain that there is an intermediate state of departed spirits 
prior to judgment. Oh how interesting will be the moment 
when we shall awake in it, and see and feel its real character ! 
b) It is not a state of sleep. This opinion is chiefly enter- 
tained by infidels and materialists. Few Christians of any note 
have ever advocated it. The case of Lazarus and the rich man, 
is sufficient to prove the contrary. Admitting that the whole 
is a parable, and all the language figurative ; surely it cannot be 
contended, that the rich man's being in torments, his lifting up 



Art. XVII.] HADES NOT A PLACE OF SLEEP. 303 

his eyes to father Abraham and soliciting a drop of water to cool 
his parched tongue, is intended figuratively to convey the idea 
that he was asleep ! And how can his request, that Abraham 
might send some one from the dead to warn his surviving breth- 
ren " lest they also come into this place of torment," be reconcil- 
ed with the idea that either the rich man or Lazarus or the dead 
in general were in a state of sleep or insensibility? 

The argument on which infidels and materialists lay chief 
stress is, that the action of the soul in this life depends on the 
health of the body, especially of the brain, and that when the 
body dies the action of the soul will also cease. This opinion, 
they contend, is confirmed by the fact, that it is not uncommon 
for the mind to sink into a disordered action and ultimately to an 
insensibility to surrounding scenes, shortly before the death of 
the body. On this subject the writer finds the ideas which have 
satisfied his own mind, so well expressed in a late eminent med- 
ical publication, that he prefers giving the very words of that 
distinguished author : 1 "It might be shown (says he) that the 
brain is the principal organ through which the operations of the 
mind are performed ; and it does not as many have supposed, 
necessarily involve the doctrine of materialism, to affirm that 
certain disorders of that organ are capable of disturbing those op- 
erations. If the most skilful musician in the world were placed 
before an unstrung and broken instrument, he could not produce 
that harmony which he usually produced when that instrument 
was perfect ; nay, on the contrary, the sounds would be discor- 
dant : and yet it would be manifestly most illogical to conclude 
from such an effect, that the powers of the musician were im- 
paired, since they merely appeared to be so from the imperfec- 
tion of the instrument. Now what the instrument is to the mu- 
sician, the brain may be to the mind, for aught we know to the 
contrary, and to pursue the figure, as the musician has an exist- 

1 Potter's edition of Armstrong on Typhus fever, p. 403. 



304 HADES NOT A STATE OF PROBATION. [Art. XVII. 

ence distinct from that of the instrument, so the mind (or soul) 
may have an existence distinct from the brain." We add, all 
our evidence is in favour of the supposition that they are dis- 
tinct, and no facts can be adduced which are inconsistent with 
it. Therefore, even on the ground of philosophy, the Chris- 
tian doctrine is the true one. But as we have the scriptures, 
which were given by inspiration of God, this matter is divested 
of all doubt, our belief rests upon the sure testimony of him 
who made the soul, who made the abode of spirits also, and 
who therefore knows what is the destiny appointed for us after 
we have left this world and " the places that know us now shall 
know us no more forever." 

c) According to scripture, it is not a state of probation 
or of purgation. There have indeed been some, who contend- 
ed that life is not the exclusive time to serve the Lord in order 
to ensure the great reward of future happiness, but that in the 
grave whither we haste, in the world of spirits, there would 
again be a time of probation and a state of purgation. But let 
us beware of deferring preparation for eternity on this danger- 
ous supposition, for of such a future probation we find nothing 
in the word of God. It has been urged, that the benevolence 
of God forbids the idea that he would punish the impenitent 
sinner in the world to come, without giving him also an oppor- 
tunity to escape. But we cannot certainly know what God 
will do, except when he himself tells us. And he has told us, 
not that the sinner can repent after death, but that " the wick- 
ed shall be driven away in their wickedness," " that there 
awaits them nothing but a fearful looking for of judgment and 
of fiery indignation which shall devour the adversary." Jus- 
tice, moreover, to the creatures he has made, requires that God 
should enforce those equitable laws which tend to make them all 
happy, and the contempt and unchastised transgression of which 
would ultimately involve them all in misery : yea, even the 
essential benevolence of his nature compels him to support the 



Art. XVII.] Abraham's bosom. 305 

dignity of his government, and it is a truth no less certain than 
solemn, that 

" A God all mercy, is a God unjust." 

The whole tenour of scripture supports the doctrine, that 
life is the exclusive time of probation. All the means of grace 
by which God converts the soul, will be withdrawn at death. 
In the grave the wicked will find no more churches, no minis- 
ters of mercy calling them to repentance, no word of God to 
convert the soul. Alas, they will be separated from the pious 
and be confined among wicked spirits. But if the word of 
God contained no other proof on this point, would not the par- 
able of Lazarus and the rich man be amply sufficient ? When 
the rich man awoke, where did he find himself? In a land of 
probation ? Oh no! " he lifted up his eyes in torments." And 
when he applied for a drop of water to cool his tongue, did fa- 
ther Abraham console him with the prospect of deliverance 
from his misery ? or admonish him, " repent and be brought 
over to Lazarus ?" Alas, we read no such words, the rich man 
heard no such accents of comfort. But Abraham said, " Son 
remember that thou in thy lifetime receivedst thy good things, 
and likewise Lazarus evil things : but now he is comforted, and 
thou art tormented," — nay more — " Besides all this (he says) 
between us and you there is a great gulf fixed, so that they that 
would pass hence to you cannot, neither can they pass to us 
that would come thence ! ! ! " 

d) The sacred volume represents it as a state of happiness 
to the righteous, and of misery to the wicked. 

The phrase " Abraham's bosom" in the parable referred to, 
is evidently figurative, and contains an allusion to the manner 
of lying around the table at meat, which prevailed in the days of 
our Lord. It was customary for the master of the house who 
gave the feast, to place nearest to him that guest to whom he 
wished to show peculiar favour. 
39 



306 THE INTERMEDIATE STATE OF THE SOUL. [Art. XVIT. 



The future joys of the righteous are in scripture often repre- 
sented under the figure of a feast or marriage supper. The idea, 
therefore, expressed by the terms, is that Lazarus was enjoying 
the blessings promised to them that love the Lord. But this 
truth is also taught us in language that is not figurative : " Laza- 
rus, we are expressly and plainly told, is comforted." To the 
penitent thief upon the cross, our blessed Saviour said, "this day 
thou shalt be with me in paradise," that is, in happiness this day, 
shortly after the body shall have suffered death thy spirit shall be 
in a place of happiness. The apostle Paul when he was in a 
strait betwixt two, having a desire to depart, "be absent from 
the body" and "present with the Lord," most evidently teaches 
us that the state of the righteous after death is a state of happi- 
ness. And when exulting about the blessings purchased for be- 
lievers by Christ he exclaims : " O death, where is thy sting ? O 
hades (ftdfys) where is thy victory ?" the sentiment intended by 
him is, that whatever terror may heretofore have enveloped 
death, and whatever suspense or fearful foreboding the righteous 
may have had about the region of departed spirits, Christ had 
removed it all ; so that these objects of former terror and uncer- 
tainty are now to the true disciple of Christ matter of joy and 
exultation ! 

And how could Abraham's bosom, the region of the blessed, 
be other than a state of enjoyment to the Christian ? There we 
shall see Lazarus and be comforted with him ! There we shall 
see father Abraham, and rest from all our sorrows, reclining on his 
bosom ! There we shall see the ancient patriarchs and prophets ! 
There we shall see Jeremiah, who wept over the desolations of 
Israel, and Daniel who in defiance of the king and all his nobles 
prayed three times a day to his God, and whom his God saved 
from the mouth of the lions ! There we shall find the apostles 
and Luther and Calvin and Zuinglius and all that host of wor- 
thies of whom the world was not worthy, who amid a wicked 
and perverse generation, maintained their fidelity to the end, and 



Art. XVII.] THE RICH MAN AND LAZARUS. 307 

received not the mark of the beast. How can the place of 
departed spirits fail to be a place of joy to the Christian, for 
there he shall meet all those pious relatives and friends, whom 
heaven indulgent gave to him awhile and heaven mysterious 
soon resumed again ? But above all, there we shall be with 
Christ ! with him who bought us with his blood, and then went be- 
fore us to prepare this very mansion for us in his Father's house ! 
who uttered those delightful words " yet a little while and ye 
shall not see me, and again yet a little while and ye shall see 
me !" To feel the sacred presence of our Lord is the Chris- 
tian's highest joy in life — and how do we sing, and how do we 
pray, and how do we read and meditate on his word — all that we 
may draw near to him, that he may reveal himself unto us as 
he does not unto the world, and there we shall be with him, 
not only for a few hours, but evermore : 

glorious rest ! O blest abode ! 

1 shall be near and like my God I 
And flesh and sense no more controul 
The sacred pleasures of the soul 1 

But alas ! the same parable affords us a dreadful counter- 
part to this pleasing picture. " The rich man died and was 
buried, and in hades he lifted up his eyes, being in torments — 
and he cried and said, father Abraham, have mercy on me, and 
send Lazarus that he may dip the tip of his finger in water and 
cool my tongue, for I am tormented in this flame." And there 
too, even in the judgment of the most expanded charity, it 
must be feared, awoke Voltaire and found himself tormented in 
the flame, and Paine and Rosseau and all the Iscariot band, who 
denied the Lord that bought them ! There they gnash their 
teeth, and gnaw their tongues in anguish, and feel the weight 
of the wrath of that Jesus, whose kingdom they vainly attempt- 
ed to crush ! Better had it been for them that before they 
wrote their infidel productions, a millstone had been hanged 
about their necks and they plunged into the bottomless sea ! 



308 INTERMEDIATE STATE OF THE SOUL. [Art. XVII, 



Better had they died from the womb, and given up the ghost 
as soon as they were born ! Better had they never known a 
mother's care, and been thrown out to perish ! For then they 
should have been still and been quiet, then would they have 
slept and been at rest. " But now they long for death and it 
cometh not — and the thing which, especially Voltaire in his 
dying hours, greatly feared, has come upon them." Such, in 
a degree proportioned to the relative magnitude of their guilt, 
will be the lot of all who die unreconciled to God ! 

e) Nevertheless the sacred volume represents the state of 
departed spirits as not exactly the same as after the Judgment day. 
For aught we know, they may be in the same place in which 
they shall always be. But the circumstances of their state are 
somewhat different. In hades the righteous will be in the joy- 
ful expectation of the sentence of acquittal ; after judgment 
they enter on the eternal inheritance which the judge appor- 
tions for them. The wicked in hades are under the fearful and 
tormenting apprehension of the dreadful sentence to be pro- 
nounced upon them ; after judgment they shall be doomed to 
the actual and full misery of their fate, or in the figurative lan- 
guage of scripture, be cast into the lake that burneth with fire 
and brimstone ! The phraseology of the sentence too, as giv- 
en us by our Saviour himself, seems to teach the same idea. 
To those on his right hand, the judge shall say : " Come, ye 
blessed of my Father, inherit the kingdom prepared for you 
from the foundation of the world," not, " return to that enjoy- 
ment which ye have had since ye arrived in the world of spi- 
rits." And to those on the left he shall say, " Depart from 
me, ye cursed, into everlasting fire, prepared for the devil and 
his angels," 1 not, " return to it." 

But the general nature of the happiness of the righteous 
and the misery of the wicked in hades, may be and probably is 

1 Matth. 25: 34. 41. 



Art. XVII.] WE ENTER IT IMMEDIATELY AFTER DEATH. 309 

the same in kind, though not equal in degree, to that which awaits 
them after judgment. 

f ) Again ; We enter into hades, or the place of departed 
spirits, immediately after death. 

No reason can be assigned, why any delay should take place 
between death and the entrance of the soul in its future abode. 
And the word of God expressly teaches, that none occurs. 
" This day," said our Saviour to the thief upon the cross, "thou 
shalt be with me in paradise." Paul desired to be absent from 
the body, because he then w^ould be present with the Lord. — 
The angel in the Revelation of St. John pronounced the dead 
who die in the Lord, blessed immediately after death, " from 
thenceforth." And when the rich man died he awoke in hades 
and found that Lazarus was already there. Some have suppos- 
ed that even before the final dissolution, the soul sometimes 
makes a flight and returns. Some dying persons have professed 
peculiar visions or trances. As soon therefore as the connexion 
between soul and body is dissolved, the spirit enters on this state 
of new and untried being ! Yes, in that solemn hour, when the 
house, in which the lifeless body lies, is enveloped in mourning ; 
when friends and relatives are w 7 eeping over their loss, and now 
and then go through the silent room to cast once more a look of an- 
guish at the form they loved — whilst the shroud, the last garment 
to be worn in this world, is preparing — whilst the sexton is digging 
the grave — whilst the joiner, in his shop, is busily hammering 
away at the coffin — then the disembodied spirit has either found 
its long sought rest, that only heaven for which it longed, in the 
Redeemer's breast ; or it has awaked in torment, and found, 
alas too late ! that " it is a fearful thing to fall into the hands of 
the living God !" 

It appears then, that according to the sacred volume, the 
state of departed spirits is substantially the same before as after 
the great day of judgment, differing only in some of its circum- 



310 resurrection. [Art. XVJI. 



stances, and probably also in degree both of happiness and 
misery. 

III. The Resurrection. 

The scriptures teach us, that God will hereafter raise 1 the 
bodies of all men and unite them to the souls by which they were 
formerly inhabited. The possibility of a resurrection has some- 
times been disputed by infidels both ancient and modern. But in 
the eloquent language of the apostle of the Gentiles it may be ask- 
ed, Why should it be thought a thing incredible that God should 
raise the dead ? Surely he, who originally formed our bodies, 
out of dust, could build them up again out of their constituent 
materials. Reason indeed could not have discovered this doc- 
trine. When Paul delivered his discourse before the Athe- 
nians, 2 and preached to them Jesus and the resurrection, they 
called him a babbler, and said, Thou bringest certain strange 
things to our ears. Not only had this doctrine been unknown 
to the Stoics and Epicureans whom Paul addressed ; it was 
hooted at by other sects, even by those who strenuously main- 
tained the immortality of the soul. The body was regarded by 
them as the exclusive seat of corruption, as the prison-house of 
the soul ; and Celsus not only regarded this doctrine with con- 
tempt, but stigmatized it as " the hope of worms." Yet, surely, 
as revealed in the gospel there is nothing unreasonable or undig- 
nified in this doctrine. Yea, must it not be a pleasing reflection 
to the Christian, that the body which he has so long inhabited, 
shall rise again from the grave, purified from every thing corrup- 
tible or sinful about it ? That this mortal shall put on immortal- 
ity and these old companions soul and body, who have so long 
shared each other's pains and pleasures, shall again be united and 

1 Acts 26: 8. Why should it be thought a thing incredible with 
you that God should raise the dead ? 

2 Acts 17: 18. &c. 



Art. XVII.] IDENTITY OF THE RISEN BODY. 311 

prove a source of augmented enjoyment ? No, it is a glorious 
hope of the Christian that no part of him will fall a final prey to 
death, save that which ought to die, the imperfection, the corrup- 
tion of his nature. It is a glorious hope, that with pious Job he 
can exclaim, I know that my Redeemer liveth, and that he 
shall stand at the latter day on the earth ; and though worms 
destroy this body, yet in my flesh shall I see God. 1 a) The 
certainty of this doctrine is established not only by unequivocal 
passages 2 of the sacred volume, but also by the examples of 
resurrection in the case of Lazarus, 3 of the widow's son at Nain, 4 
and of the Lord Jesus himself. 

b) The scriptures also teach the identity of the risen body 
with that which was laid in the grave. Christ explicitly teaches 
that " all those who were in their graves, shall come forth." 5 
By this cannot be meant that all the particles which ever con- 
stituted part of the body will then be included in it, for the con- 
stituent particles of our bodies are constantly changing through 
life, and if all collected together would constitute several such 
bodies as ours. The apostle clearly informs us that " all flesh 
is not the same flesh," that there are " celestial bodies" as well 
as " terrestrial," and that the body which like seed is sown and 
dies in the earth, is not exactly that body which shall be, but 

1 Job 19: 25. 

2 John 5: 28. 29. Marvel not at this, for the hour is coming, in 
which all that are in their graves shall hear his voice, and shall come 
forth ; they that have done good unto the resurrection of life ; and 
they that have done evil unto the resurrection of damnation. John 11: 
25. Jesus said unto her, I am the resurrection and the life ; he that be- 
lieveth in me, though he were dead yet shall he live. 

3 John 11: 43. 44. And when he had thus spoken he cried with a 
loud voice, Lazarus, come forth. And he that was dead came forth, 
bound hand and feet with grave clothes, &c. 

4 Luke 7: 11 — 15. And he that was dead, sat up, and began to 
speak. See also, Matth. 27: 52. 27: 6. Heb. 11: 5. 2 Kings 2: 11. 

5 John 5: 28. 29. 



312 REASONS OF THE RESURRECTION. [Art. XVII. 

God giveth to every seed his own body. 1 Moreover, a body 
like ours, subject to constant decay, would be unfit for the hab- 
itation of an immortal and ever vigorous spirit. From all these 
circumstances it w T ould appear, that our bodies will in death ex- 
perience a very great change, and rise as diverse from our pres- 
ent bodies as the stock of grain is from the seed whence it sprang : 
and yet, that as the stock of grain proceeded from the seed, and 
derived its essential structure and properties from it ; so the fu- 
ture body will still embrace the essential elements of the present, 
so modified as to suit their eternal destination, and yet retain a 
just basis of identity. The nature of these essential elements is 
unknown to us and beyond the reach of philosophy. 

This identity is also evident, because we are told that our 
bodies will rise again, and not that new ones will be created : 
and because we are told that Christ will change our body, 2 not 
create others. 

c) The reasons why the Author of our being will raise our 
bodies at the latter day, are various. No doubt the soul united 
to such a glorified, incorruptible body, will be better adapted 
for that particular state of reward and punishment which God 
has appointed for them. The precise nature of that state we 
know not, but it is obviously possible that as the joys of heaven 
and the torments of hell will in part at least be the natural ef- 
fects of habits of virtue or vice in this world, there might be 
peculiar propriety in the resurrection of the body. It it possi- 
ble too that the soul of man, when united to some organic 
body, is capable of higher degrees of pleasure and of pain than 
in its disembodied state. And may not this fact be the reason, 
why in the intermediate state between death and judgment, the 
righteous and the wicked neither enjoy as great a degree of 
pleasure nor suffer as poignant pain as they will after judgment, 
when their bodies will again be united to them ? A union of 

1 1 Cor. 15: the whole chapter, v. 38. 2 Philip. 3: 21. 



Art. XVII.] TIME OF THE RESURRECTION. 313 

the soul with a body also capacitates it for certain virtues or 
vices, by the restraint or indulgence of the bodily passions, 
which would be impossible to a disembodied spirit. 

The day and hour of this resurrection knoweth no man, 1 
though they are doubtless fixed by God. We know it will be 
at the end of the world, and prior to the judgment. The pro- 
phetical data of the sacred volume may perhaps, when fully un- 
derstood, determine the precise time of this awful event ; and 
several general signs of the times are given in the sacred vol- 
ume. We know, that there will be a " falling away first, and that 
the man of sin will be revealed, the son of perdition." 2 How in- 
teresting will be the scene, when the voice of the archangel 
shall sound, and the all-alarming clangor of his trumpet rever- 
berate throughout the earth ; when the graves, and charnel 
houses will rattle with the stirring dead, when the ocean will 
heave and throw up the bodies buried in her bosom ; when na- 
tions under ground bestir themselves and arise to judgment ! 
How august will be the appearance of the Judge, coming in the 
clouds of heaven, surrounded by his mighty angels ; and how 
different the feelings of those who come forth to the resurrection 
of life, and those unhappy beings who lived and died enemies 
to God, and now come to the resurrection of damnation ! Rea- 
der, now in thy day of grace enquire, with which of these class- 
es will thy lot be cast ? Will thy renovated body but prove 
the channel of augmented suffering to thee, or hast thou given 
up thy members as instruments of righteousness, and thy body 
as a temple for the Holy Ghost ? 

IV. Final Judgment. 

To the resurrection of the dead will succeed the general 
judgment, a) Every fact which tends to establish the exist- 

1 Matth.24: 36. But of that day and hour knoweth no man, no, 
not the angels of heaven, but my Father only. Acts 1: 7. 2 Pet. 3. 10. 

2 2 Thess. 2: 3. 1 Thess. 4: 16. 

40 



314 judgment. [Art. XVII. 



ence of a moral government in the world, also affords proof of 
a future retribution in which the inequalities of the present ad- 
ministration will be equalized. And it is but meet that this 
award should be preceded by a public rehearsal of each indivi- 
dual's case. Reason could not discover the doctrine of a formal 
judgment. It was brought to light by the scriptures, and in 
them it is abundantly taught. Paul inculcates it in his speech 
before the intelligent and polished citizens of Athens. " God," 
says he, " has appointed a day in which he will judge the world 
in righteousness, by that man whom he hath ordained." Yes, 
the man of Calvary will be the judge of all the earth ! He, in 
whom God was manifest, and humbled himself so 1ow t , will be 
thus gloriously exalted, and sit in judgment on an assembled 
universe ! Then will be summoned before him also all his foes, 
and be at least compelled to worship him, from whose head they 
vainly attempted to strike the crown. Before this tribunal you, 
reader, and I must also appear ; for we must all appear before 
the judgment seat of Christ. 

b) At what time this awful scene will take place, we know 
not. But the day is fixed, "for God hath appointed a day, in 
which he will judge the world." Probably it will be sooner 
than we expect ; for " it cometh as a thief in the night." The 
world will be immersed in wickedness, as in the time when Noah 
entered the ark. The glorious influence of the millennium will 
have in a great measure ceased, Satan shall be again let loose for a 
season on the earth, 1 and " the four quarters of the earth, Gog 
and Magog, will be gathered together to battle against the fol- 
lowers of the Lamb. The earth will be buried in violence, 
lust, and total security, when the great day of God Almighty 
comes. The last sun has run its course, and set in darkness on 
the earth forever. 

c) Then shall the Son of man appear in the clouds of heav- 

1 Rev. 20: 7. 8. And when the thousand years are expired, Satan 
shall be loosed out of his prison. 



Art. XVII.] APPEARANCE OF THE JUDGE. 315 

en, surrounded by the mighty angels at midnight, when mankind 
are wrapped in sleep. He will shed forth from his own person, 
a light exceeding far the splendor of the sun, a light that shall 
penetrate the universe and render visible not only the thousands 
of nations and generations then assembling before the Judge, 
but also their secret thoughts : a light that will like an arrow 
transfix with terror the heart of every sinner, and thrill with 
humble joy to the true believer. Then will the Judge unfold 
the book of his omniscience, and exhibit to an assembled uni- 
verse its appalling contents. Alas, what discoveries will then 
be made ! What scenes of midnight revelry and debauchery 
and murder will be brought to light ! When all these, together 
with the wars and blood-shed to which the sinful passions of 
men have led, are reviewed in the light of eternity, truly their 
record will look like the annals of hell and the biography of de- 
vils ! Reader, how will your secret life appear ? . 

d) The law by which the different subjects of God's mor- 
al government will be judged, will be the degree of light enjoy- 
ed by them in the world. The heathen will be judged by the 
law of nature, 1 and Jews and Christians by the revelation they 
possessed. And now will the Judge enter on the work of ret- 
ribution, and reward each one according to his work L Reader, 
dost thou belong to the children of God ? Hear the delightful 
plaudit, Come, ye blessed of my Father, inherit the kingdom 
prepared for you from the foundation of the world ! 2 Then 
wilt thou be admitted into that city which has no need of a 
temple, for the Lord God Almighty and the Lamb are the tem- 
ple of it ; and which has no need of the sun, neither the moon 
to shine in it, for the glory of God doth lighten it, and the Lamb 
is the light thereof." 

1 Rom. 2: 12. For as many as have sinned without the (written) 
law, shall also perish without the law ; and as many as have sinned 
under the law, shall be judged by the law. 

2 Matth. 25: 34. 



316 CONFLAGRATION OF THE WORLD. [Art. XVII. 

But do you belong to the enemies of God ? You too must 
be rewarded according to your works. You have rejected the 
Saviour, and counted the blood of the covenant an unholy 
thing ; and therefore that blood cannot be applied to cancel 
your sins. You have rejected the only days-man betwixt God 
and you, and therefore must meet the wrath of your offended 
Judge in the nakedness of your own guilt. To you and all the 
assembled enemies of God, the Judge will say, Depart, ye cur- 
sed, into everlasting fire, prepared for the devil and his an- 
gels, 1 and thus your eternal state be unchangeably fixed. 

e) Then will sentence also be passed on the devils, who 
kept not their first estate, and whom God had reserved in 
chains of darkness unto the judgment of the great day. 2 The 
peculiar circumstances of their transgression, and the process of 
judgment in reference to them, is indeed not known to us, but 
the fact that they will also be summoned to the judgment, is 
clearly revealed. We know that they, like men, were moral 
agents, and therefore will be judged for their voluntary conduct 
in reference to the will of God as made known to them. 

f) After the judgment is closed, the conflagration of the 
earth will follow. Flaming fire from the presence of the Al- 
mighty Judge, will sweep in one continued volume over our 
globe, enveloping the stately tower, the magnificent palace, and 
the humble cot in one indiscriminate conflagration. The ele- 
ments will be consumed with fervent heat, the earth will melt, 3 

1 Matth. 25: 35. 

2 Jude v. 6. And the angels which kept not their first estate, but 
left their own habitation, he hath reserved in everlasting chains under 
darkness, unto the judgment of the great day. 2 Peter 2: 4. For if God 
spared not the angels that sinned, but cast them down to bell, and 
delivered them into chains of darkness, to be reserved unto judgment. 

3 2 Peter 3: 10. But the day of the Lord will come as a thief in 
the night ; in which the heavens shall pass away with a great noise, 
and the elements shall melt with fervent heat, the earth also and the 
works that are therein, shall be burned up. v. 12. Looking for and 
hasting unto the coming of the day of God, wherein the heavens be- 



Art. XVII.] HEAVEN. ITS LOCALITY. 317 

the atmosphere around it will catch the flame and be converted 
into one body of liquid fire. Thus, " the heavens," the visible 
concave surrounding our earth, " will flee away from the face 
of him that sitteth on the throne ; and no place be found for 
them any more !" " Seeing then, that all these things shall 
be dissolved, what manner of persons," reader, " ought we to be 
in all holy conversation and godliness." 1 

In regard to this final catastrophe a diversity of opinion has 
existed. Some have supposed that this conflagration will involve 
in its train the sun, moon, planets, and fixed stars ; in short, all 
the thousands of worlds that exist in the universal empire of 
Jehovah. 

Others, we think with more propriety, confine its effects to 
the destruction of our own globe ; because the judgment to 
which it is an appendage, refers, mainly, to the human race. 
The affairs of this earth will then be brought to a close ; but the 
separate existence of other worlds may not be affected by it. 
Our earth and perhaps its moon, will be stricken out of the vast 
concave of heavenly luminaries ; but the solar system will move 
on uninterrupted, and the loss of this little speck in creation 
perhaps not be noticed by the inmates of other worlds ! 

Some have supposed that our earth will be annihilated, 
whilst others have more plausibly maintained that it will be 
transformed into a new heaven and new earth. 

V. Happiness of the righteous after Judgment. 

The abode of the righteous subsequently to the solemnities 
of the judgment day, is designated by various names, such as 
heaven, paradise, our heavenly Father's house, the rest that re- 

ing on fire, shall be dissolved, and the elements shall melt with fer- 
vent heat. 

1 2 Peter 3: 11. 



318 NATURE OF FUTURE HAPPINESS. [Art. XVII. 

maineth, &c. and their happiness in it is termed, eternal life, 1 an 
incorruptible inheritance, 2 eternal salvation, 3 he. 

The nature of their happiness cannot perhaps be fully com- 
prehended by us in this life, although much may be learned 
from the numerous representations of the sacred volume. 

I. The state of the righteous after judgment is represented 
as having locality, being a place. This is evident even from the 
several names applied to it in scripture. Probably it is the same 
place in which they had dwelt prior to judgment ; or perhaps 
the sphere of their agency and enjoyment is now far more ex- 
tensive, pervading the immense regions of Jehovah's kingdom. 

Michaelis 4 supposed the renovated earth to be the destined 
future abode of the blessed. Pfaffius 5 believed heaven to be in 
the bosom of God himself, where the angels and the spirits of 
the just made perfect would enjoy eternal rest. 

II. The nature of the future blessedness of the saints is known 
to us but in part. It will consist of an entire absence of all pain, 
sickness or want, and the positive enjoyment of the bliss prepar- 
ed for those who love God. 

a) The saints will derive new capacities for holy action and 
enjoyment, from their union with the resuscitated, glorified 6 
body. How much the action and enjoyment of the soul depends 
on the organization and health of the body even in this life is 

1 Matth. 25 : 46. And these shall go away into everlasting punish- 
ment, but the righteous into life eternal. 

2 1 Pet. 1: 4. To an inheritance incorruptible and undefined, and 
that fadeth not away, reserved in heaven for you. 

3 Heb. 5: 6. And being made perfect, he became the author of eter- 
nal salvation, unto all them that obey him. 

4 Michaelis Dogmatik, p. 589. 

5 C. M. Pfaffii, Dis. de ccelo beatorum. 

6 Phil. 3: 21. Who shall change our vile body, that it may be fash- 
ioned like unto his glorious body, according to the working whereby 
he is able even to subdue all things unto himself. 



Art. XVII.] NATURE OF FUTURE HAPPINESS* 319 



well known. But in heaven the exalted spirit will never be re- 
tarded in its movements by any defect or disorder of its bodily 
organs. On the contrary, the superior refinement and perfec- 
tion of the organs, will add correspondent perfection to the op- 
erations of the soul. The properties of this glorified body being 
different from those of what we term matter, human language 
contained no words properly to designate them. The apostle, 
therefore, in the language of approximation, terms it a spiritual 
body. 1 This literally would mean mental matter, and be a con- 
tradiction in terms ; but all will understand the apostle to mean, 
that the risen body will be so much more refined and elevated 
in nature, as to bear more resemblance to a spirit than to any oth- 
er known object. It is also termed a celestial, 2 an incorruptible, an 
immortal 3 body. This body will doubtless have different and more 
numerous organs of sense than had the earthly. Among the ani- 
mals known to us some have fewer senses than man, and some pos- 
sess one or other of the senses in a much higher degree than he. 
It is analogous then to expect that in his union with the heaven- 
ly body man will have more and higher senses than are now 
known to us. 

b) In death too the spirit will be freed from all that intellec- 
tual imbecility derived from the dominion of sin. That the apos- 
tasy of our first parents, and the disordered frame with which 
we are now born, have very much abridged the intellectual pow- 
er of man, admits of no doubt. But in eternity the soul will 
commence its career anew, with powers of intellect equal at least 
to the developed faculties of a Newton or a Leibnitz. Now we 



1 1-Cor 15: 44. It is sown a natural body, and it is raised a spirit- 
ual body. There is a natural body and there is a spiritual body. 

2 v. 40. There are also celestial bodies and bodies terrestrial ; but 
the glory of the celestial is one, and the glory of the terrestrial is an- 
other. 

3 v. 53. For this corruptible must put on incorruption, and this 
mortal must put on immortality. 



320 GRADATION OF HAPPINESS IN HEAVEN. [Art. XVII. 

see as through a glass darkly ; but then, face to face ; now we 
know in part, but then we shall know even as we are known. 1 

c) The moral character of the soul will be entire and perfect. 
Every tendency to sin will have been completely eradicated. 
Every thing like envy, hatred, malice and all other painful affec- 
tions of the soul will be unknown, and love to God and love to the 
creatures he has made will throb in our bosoms and fill us with 
delight. Nothing is more fully established by the uniform ex- 
perience of Christians than the fact, that those feelings of benev- 
olence, charity, humility, and in short all the graces of the Chris- 
tian character, tend to tranquillize the soul and raise it above 
the vicissitudes of time, and fill it with joy. In heaven and through- 
out eternity these dispositions will have full scope and will be 
productive in the highest degree of their natural and appropriate 
effects. 

d) In heaven the soul will enjoy the society of angels and 
their blessed God and Redeemer. The happiness of our social 
intercourse on earth is not without alloy ; for the best of human 
beings are sanctified but in part, and occasionally under the influ- 
ence of error and sin. And where there is sin there must be 
suffering. But in those abodes of bliss, the Christian will be 
entirely free from sin himself, and find himself surrounded with 
equally holy and happy spirits, will be in the presence of his 
Saviour and his God. There he will enjoy the pleasures which 
flow from the society of perfectly holy spirits, and uniting in 
ascriptions of praise to him who bought them with his blood, 
and made them kings and priests unto God. 

III. The gradations of this felicity are various. That this 
will be the case seems to be a necessary consequence of the fact 
that in this life man is a moral agent, under probation, and in a 
moral government, and that eternity is the appointed time of 
retribution. But it is moreover clearly taught in the sacred vol- 



1 1 Cor 12: 13. 



Art. XVIL] DURATION OF THE HAPPINESS OP HEAVEN. 321 

ume. For although the salvation of believers is of grace and 
not of works, yet are we expressly told, that they will be re- 
warded according to their works. All the inhabitants of heaven 
will be entirely and exclusively happy ; yet, as they have ac- 
quired different degrees of capacity for celestial enjoyment, they 
will indeed drink at the same exhaustless fountain, and all be 
filled, but contain different measures according to the different 
desires and susceptibilities of each. 1 

IV. The felicity of heaven will be eternal and progressive. 
The eternity of heaven is clearly taught in the sacred volume, 2 
and is not disputed. That the happiness of the righteous will 
be eternally progressive is also evident, a) Because, as holy 
action on earth increased the capacity of saints for the enjoy- 
ments of heaven, no reason can be assigned why the continuance 
of such action under more favourable circumstances, should not 
still more augment that capacity, b) Again, the desires of the 
soul for enjoyment are ever unsatisfied, or at least seem constant- 
ly tending to increase, in this life, and probably will continue to 
do so in that which is to come, c) The soul cannot be station- 
ary in any of its capacities for enjoyment as well as action, but 
must be ever either progressive, or retrograde. But in heaven 
there will be no backsliding. Hence, as the capacity for enjoy- 
ment will be progressive, and the fountain for its gratification at 
the throne of God is inexhaustible, an evergrowing happiness 
will necessarily follow. 

1 1 Cor. 3: 8. Now he that planteth and he that watereth are one ; 
and every man shall receive his own reward, according to his own la- 
bour. 2 Cor. 5: 10. For we must all appear before the judgment seat 
of Christ, that every one may receive the things done in his body, ac- 
cording to that he hath done, whether it be good or bad. Rom. 2: 
5 — 7. Luke 19: 17. And he said unto him, well, thou good servant : 
because thou hast been faithful in a very little, have thou authority 
over ten cities, v. 18 — 27. 

2 Matth. 26: 46. And these shall go away into everlasting punish- 
ment, but the righteous into life eternal. 

41 



322 ETERNAL INCREASE OF HAPPINESS. [Art. XVII. 



Yes, the believer may cherish the pleasing belief, that his 
happiness, which commenced in this world, and though not un- 
alloyed, rendered life highly desirable to him, will continue, yea, 
eternally increase in the world to come. A Voltaire or a Paine 
might well wish to get rid of his immortality — might envy the 
lot of the brutes that perish in death ; for they have spurned the 
mercy of God, they have imprecated the vengeance of the Al- 
mighty, and have nothing to hope, and every thing to fear from 
eternity. But the sincere disciple of Christ, may well regard 
his immortality as one of the dearest features of his future hopes. 
Being the follower of him, who said "I am the resurrection and 
the life, if any man believe in me, though he die yet shall he 
live ;" he sees before him the prospect of ceaseless and evergrow- 
ing felicity. Delightful it must have been for him, to awake in 
the eternal world, and find himself in Abraham's bosom, to look 
back for the first time on death as a something past ; still more 
delightful is it now, since the solemnities of the judgment are 
over, to hear the welcome plaudit, Well done, good and faithful 
servant, enter into the joys of thy Lord, inherit the kingdom 
prepared for you from the foundation of the world. Does he 
now find himself in the society of Jesus and the blessed angels, 
and his old acquaintances and friends on earth ? The very zest 
of his felicity will be, that there he will dwell forever. Does he 
find himself satisfied with the image of his God ? He will con- 
tinue to grow more and more like him, and better satisfied, that 
is, more happy for ever ! Is he growing in intellect and knowl- 
edge, does he find himself able to comprehend even in physical 
and intellectual science ten thousand things which were myste- 
ries to him here ? Does he soon occupy the station which he had 
here in imagination assigned to the tallest archangel next the 
Almighty's throne ? He knows, that he will continue thus to 
increase throughout eternity, and standing on this exalted emi- 
nence, he will look back and see the volume of divine providence 



Art. XVII.] OF HELL. ITS LOCALITY. 323 



unfolding before his eyes in all its latitude and relations; see the 
wisdom of those dispensations which seemed inexplicable to him 
on earth, the benevolence of those which appeared most une- 
qual and severe. But the feeling which will there absorb all 
others, and throughout eternity fill the breasts of the saints in 
heaven, will be the most intense adoration and gratitude to that 
Lamb of God, who purchased them with his own blood, and to 
whom they are indebted for those streams of never ending bliss in 
which they bathe their souls. Dear reader, will you be among 
that blessed throng ? Or are you treading under foot that pre- 
cious blood, in which those now standing before his face, had 
" washed their robes and made them white ?" 



VI. The Punishment of the Wicked. 

After the solemnities of the Judgment are closed, the wick- 
ed also will be consigned to their state of endless misery, which 
is termed " second death," 1 " destruction," 2 " punishment," 3 
" perdition," 4 " the burning lake," 5 he. 

I. Their state, like that of the righteous, is represented as 
having locality. This opinion has been generally entertained 
in the Christian church, although Origen among the ancients, 
as well as Doederlein and others among the moderns, maintain- 
ed that it is only a state. Where the place appointed for the 
punishment of the wicked will be, whether in the centre of 
our earth, or in some planet, or elsewhere, we know not. 

1 Rev. 21: 8. But the fearful and unbelieving, and the abomi- 
nable, and murderers, and whoremongers, and sorcerers, and idolaters, 
and all liars, shall have their part in the lake that burnetii withjire and 
brimstone ; which is the second death. See 2: 11. 20: 6. 14. 

2 2 Thess.l:9. 3 Matth.25: 46. 
4 Matth. 7: 13. anialuu. 5 See No. 1. 



324 NATURE OF FUTURE PUNISHMENT. [Art. XVII. 



II. The sufferings of the wicked will be both bodily 1 and 
mental ; and will consist in a) a consciousness of guilt. The 
solemnities of the judgment day will produce in the condemned 
deep conviction of the justice of their sentence, and the moral 
turpitude of their own hearts, b) They will be tormented by the 
conviction, that they have had heaven within their reach, that its 
blessings were actually provided for them too, and offered to 
them with as much sincerity as to those who accepted them, 
but that now they are forever lost ! c) They will recollect 
with pain the numerous sermons they heard and heeded not ; 
the earnest, affectionate entreaties of their ministers, which they 
treated with total disregard ; the urgent solicitations of their 
pious friends, who oft entreated them to be reconciled to God, 
but in vain ; they will recollect the strivings of God's spirit with 
them, and the deep and solemn convictions which he sometimes 
wrought in their souls, thus bringing salvation nigh to them. 
These influences they resisted, saying to the Holy Comforter, 
depart from me, we desire not the knowledge of thy ways ! 
d) Their souls will be harrowed up by the conviction, that all 
their hopes are now forever lost, their doom irrevocably fixed. 2 
There are many sufferings incident to human life, which are 
tolerable only because they are believed to be of short duration. 
Tell the wretched sufferer screaming under the tortures of the 
stone, or the agonies and pangs of the confirmed tic doloreaux, 
that these sufferings he must endure throughout millions and 
millions of years, and if he believed you he would be driven to 
furious despair. What then must be the horror of the damned, 

1 Luke 16:23—26. And in hell he (the rich man) lifted up his 
eyes being in torments, and seeth Abraham afar off, and Lazarus in 
his bosom. And he cried and said, Father Abraham, have mercy on 
me, and send Lazarus that he may dip the tip of his finger in water 
and cool my tongue ; for I am tormented in thisfiame. 

2 Luke \6. And beside all this, between us and you there is 
a great gulf fixed ; so that they who would pass from hence to you 
cannot ; neither can they pass to us that would come from thence. 



Art. XVII.] DURATION OF FUTURE PUNISHMENT. 325 

when they realize the dreadful anticipation, that their pangs, 
not unlike those of" burning fire" and " gnawing worms," will 
endure forever ! e) The torments of the accursed will proba- 
bly consist in part of raging desires and lusts, 1 forever denied 
gratification, f) Probably too, they may have a glance at the 
blissful scenes of heaven, as had the rich man at Lazarus in 
Abraham's bosom, and feel the more deeply the extent of their 
loss, g) Much of their misery will arise from their confinement 
with devils," 2 and other malicious, damned spirits ; whose very 
depravity makes them seek a fiendlike pleasure in tormenting 
each other ! h) But the certainty of their wretchedness is 
placed beyond all doubt, because they will be shut out in re- 
gions of outer darkness, far from the presence of God and the 
glory of his power. What more terrific horrors can be imagin- 
ed than must result from the dread combination of all these 
sources ! Yet all these are the natural fruits of sin, independ- 
ently of any positive punishment, which a righteous God may 
see fit to inflict ! 

III. The duration of these torments is beyond all doubt 
represented as eternal. 

The eternity of future blessedness is not disputed, although 
that of future punishment has been ; yet they rest on precisely 
the same evidence. Happiness has no more tendency to con- 
fer eternity, than misery to take it away. Both rest on the tes- 
timony of God's word, a) Express and literal passages are 
found teaching, that the pains of the accursed are " eternal" 3 

1 Rev. 22: 11. He that is unjust, let him be unjust still ; and he 
that is filthy, let him be filthy still ; and he that is righteous let him be 
righteous still; and he that is holy let him be holy still. 

2 Matth. 25: 45. 46. Then shall he say to them on the left hand, 
depart from me, ye cursed, into everlasting fire, prepared for the devil 
and his angels. 

3 Mark 3: 29. But he that shall blaspheme against the Holy Ghost, 
hath never forgiveness, but in danger of eternal damnation. 



326 ETERNITY OF FUTURE PUNISHMENT. [Art. XVII, 

are " everlasting" l and continue "for ever and ever." 2 b) 
The same doctrine is conveyed in figurative language of various 
and unequivocal import, teaching the eternity of future punish- 
ment. It is termed " the unquenchable fire," " the worm that 
dieth not," 3 and the lake of fire and brimstone, in which 
Satan and his angels are " tormented day and night, forever and 
ever." 4 There is moreover reason to believe that the accursed 
will forever remain enemies of God ; and, therefore, eternally 
deserve, and receive punishment. The scriptures never even 
intimate, that the flames of hell will be purgative, sanative or re- 
medial in their influence, but always describe them as penal and 
retributive. Nor is it inconsistent with the love of God to pun- 
ish sinners eternally : for they had a fair term of probation, 
were often entreated to be reconciled to God, and would not. 
The good of the moral universe therefore requires, that the pen- 
alty of the law be inflicted on them, that others may fear and 
not fall into like condemnation, c) The devils in hell did not 
regard their torments as temporary, or express the least hope of 
deliverance, d) Nor did the rich man cherish any such expec- 
tation. 

The penalties of the divine government, like those of good 

1 Matth. 25: 46. And these shall go away into everlasting punish- 
ment, but the righteous into life eternal. Dan. 12: 2. And many of 
them that sleep in the dust of the earth shall awake, some to everlast- 
ing life ; and some to shame and everlasting contempt. 2 Thess. 1: 9. 
Who shall be punished with everlasting destruction from the presence 
of the Lord and from the glory of his power. 

2 Rev. 14: 11. And the smoke of their torment ascendeth up for- 
ever and ever ; and they have no rest, day nor night, who worship the 
beast and his image. 

3 Mark 9: 43. 44. And if thy hand offend thee, cut it off: it is 
better for thee to enter life maimed, than having two hands to go into 
hell, into the fire that never shall be quenched : Where their worm 
dieth not, and their fire is not quenched. 

4 Rev. 20: 10. And the devil that deceived them, was cast into 
the lake of fire and brimstone, where the beast and false prophet are, 
and shall be tormented day and night, forever and ever. 



Art. XVII.] ETERNITY OF FUTURE PUNISHMENT. 327 

civil polities on earth, are appointed not to satisfy the vengeance 
of the lawgiver, but by preventing transgression, and promoting 
virtue, to secure the highest happiness of the moral universe. 
Would any man, when passing some prison of our land, infer 
from it the cruelty of our lawgivers? Or if you beheld a mur- 
derer on the gallows, writhing in the agonies of death, would you 
believe that our rulers are tyrants, that some reckless impulses 
of vengeance had erected the instrument of torture ? No, we all 
know, that the attachment of just penalties to laws, is a neces- 
sary part of a good government, and tends to ensure security of 
person and property : yea, that it is not only consistent with 
true benevolence, but actually dictated by it, in order to secure 
the highest good of the moral universe, and also of the criminal 
himself. As long as there was any hope for the sinner, these 
very penalties exerted a salutary influence on him, by retarding 
his career of iniquity and ruin. 

That the punishments of the divine government will be 
found just, we must necessarily infer from the infinite perfection 
of God who appointed them. 

Of their real magnitude, or of what justice would in any case 
demand, we are totally incompetent judges, because of our very 
inadequate views of the evil of sin in the divine government. 

It is found that even the dread of eternal punishment, can- 
not prevent the mass of mankind from frequent transgression of 
the divine law : how entirely inefficient would milder punish- 
ments have been ? The legitimate effect of a disbelief of future 
punishment is witnessed in the beastly and inhuman scenes of 
revolutionary France. 

It should moreover ever be remembered, that if sin were not 
so great an evil, as to merit and require the severe punishments 
threatened in God's word ; its existence could not be so highly 
detrimental to the happiness of the universe, nor its prevention 
an object of such great importance as to require the menace of 



328 OF THE HUMAN WILL. [Art. XVIII. 

such dread penalties, even if God were " man that he could lie," 
and did not intend to execute them. 

Rather let us receive the declarations of our heavenly- 
Father, on this as on all other subjects, with submission and ho- 
ly awe ; confidently believing that all " his judgments are just 
and righteous," and striving by an immediate surrender of our 
hearts to him, or if we are his true children, by a daily renewal 
of our dedication to his service, to escape his righteous displea- 
sure, and through the merits of our crucified Redeemer, secure 
his favour which is life, and his loving kindness which is better 
than life. 



ARTICLE XVIII 

Of Free Will 



Concerning free will our churches teach, that 
the human will possesses some liberty for the per- 
formance of civil duties, and for the choice of those 
things lying within the controul of reason. But it 
does not possess the power, without the influence 
of the Holy Spirit, of being just before God, or 
yielding spiritual obedience : for the natural man 
receiveth not the things which are of the Spirit of 
God : but this is accomplished in the heart, when 
the Holy Spirit is received through the word. 



Art. XIX.] THE AUTHOR OF sin. 329 

The subject of this Article, which with more propriety- 
might have been entitled the Inability of man to fulfil the di- 
vine law without the aid of the Holy Spirit, has received some 
attention in the discussion of Art. IV and V. 

The additional clause of this article, containing a reference 
to Augustine's works and exemplifications of the doctrine above 
stated, is omitted in this, as it is in many other versions ; as also 
the clause rejecting dissentient opinions. 



ARTICLE XIX. 

Of the Author of Sin. 



On this subjectjthey teach, that although God is 
the creator and preserver of universal nature ; the 
cause of sin must be sought in the depraved will 
of the devil and wicked men, which when destitute 
of divine aid, turns itself away from God : agreeably 
to the declaration of Christ, When he speaketh a 
lie he speaketh of his own. John 8: 44. 

The subject of this article also, was anticipated in Proposi- 
tion IV. of Decrees and Providence of God. 



42 



330 of good works. [Art. XX. 



ARTICLE XX. 

Of Good Works. 

Our (writers) are falsely accused of prohibiting 
good works. Their publications on the ten com- 
mandments and other similar subjects, show, that 
they gave good instructions concerning all the dif- 
ferent stations and duties of life, and explained 
what course of conduct in any particular calling, is 
pleasing to God. Concerning these things preach- 
ers formerly said very little, but urged the necessi- 
ty of puerile and useless works, such as certain holy- 
days, fasts, brotherhoods, pilgrimages, worship of 
saints, rosaries, monastic vows, &c. These useless 
things, our adversaries, having been admonished, 
no longer teach as formerly. Moreover they now 
begin to make mention of faith, about which they 
formerly observed a marvellous silence. They now 
teach that we are not justified by works alone, but 
join faith to works, and maintain that we are justified 
by faith and works. This doctrine is more tolera- 
ble than their former belief, and is calculated to im- 
part more consolation to the mind. 

Inasmuch, then, as the doctrine concerning faith, 
which should be regarded as a principal one by 
the church, had so long been unknown ; for all 



Art. XX.] OF GOOD WORKS. 331 

must confess, that concerning the righteousness of 
faith, the most profound silence reigned in their 
sermons, and the doctrine concerning works alone 
was discussed in the churches; our divines have 
admonished the churches as follows : 

First, that our works cannot reconcile us to God, 
or merit the remission of sins, or grace, or justifi- 
cation : but this we can attain only by faith, when 
we believe that we are accepted by grace, for Christ's 
sake, who alone is appointed our mediator and pro- 
pitiatory sacrifice, by which the Father is reconciled. 
He, therefore, who expects to merit grace by his 
works, casts contempt on the merits of Christ, and 
is seeking the way to God, in his own strength, 
without the Saviour ; who nevertheless has told us, 
I am the way, the truth and the life. 

This doctrine concerning faith, is incessantly in- 
culcated by the Apostle Paul. Ephes. 2. Ye are 
saved by grace, through faith, and that not of your- 
selves, it is the gift of God, &c. 

And lest any one should cavil at our interpreta- 
tion and charge it with novelty, we state that this 
whole matter is supported by the testimony of the 
Fathers. For Augustine devotes several volumes to 
the defence of grace, and the righteousness of faith, 
in opposition to the merit of good works. And 
Ambrosius, on the calling of the Gentiles, &c. incul- 
cates the same doctrine. 



332 of good works. [Art. 'XX, 

But although this doctrine is despised by the 
ignorant ; the consciences of the pious and timid 
find it a source of much consolation, for they cannot 
attain tranquillity in any works, but in faith alone ? 
when they entertain the confident belief that, for 
Christ's sake, God is reconciled to them. Thus Paul 
teaches us Rom. 5. Being justified by faith, we 
have peace with God. This whole doctrine must 
be referred to the conflict in the conscience of the 
alarmed sinner, nor can it be otherwise understood. 
Hence the ignorant and worldly minded are much 
mistaken, who vainly imagine that the righteousness 
of the Christian is nothing else than what in com- 
mon life and in the language of philosophy is termed 
morality. 

Formerly the consciences of men were harassed 
by the doctrine of works, nor did they receive any 
consolation from the gospel. Some followed the 
dictates of conscience into deserts, and into monas- 
teries ; hoping there to merit the divine favour by 
a monastic life. Others invented different kinds of 
works, to merit grace, and make satisfaction for their 
sins. There was therefore the utmost necessity, 
that this doctrine concerning faith in Christ, should 
be inculcated anew ; in order that timid minds might 
find consolation, and know, that justification and the 
remission of sins, are obtained by faith in the Sa- 
viour. 

The people are also now instructed, that faith 



Art. XX.] of good works. 333 

does not signify a mere historical belief, such as 
wicked men and devils have ; but that in addition 
to a historical belief, it includes an acquaintance with 
the consequences of the history, such as remission 
of sins, by grace through Christ, righteousness, &c. 
&c. 

Now he who knows that the Father is reconciled 
to him through the Son, possesses a true acquaint- 
ance with God, confides in his providence and calls 
upon his name : and is therefore not without God, 
as are the Gentiles. For the devil and wicked men 
cannot believe the article concerning the remission 
of sins. But they hate God as an enemy, do not 
call upon his name, nor expect any thing good at his 
hands. Augustine, in speaking of the word faith, 
admonishes the reader that in scripture this word 
does not signify mere knowledge, such as wicked 
men possess, but that confidence or trust by which 
alarmed sinners are comforted and lifted up. 

We moreover teach that the performance of 
good works is necessary, because it is command- 
ed of God, and not because we expect to merit 
grace by them. Pardon of sins and grace are ob- 
tained only by faith. And because the Holy Spi- 
rit is received by faith ; the heart of man is reno- 
vated and new affections produced, that he may be 
able to perform good works. Accordingly Ambro- 
sius states, faith is the source of holy volitions and 



334 of good works. [Art. XX. 

an upright life. For the faculties of man, unaided 
by the Holy Spirit, are replete with sinful propen- 
sities, and too feeble to perform works that are 
good in the sight of God. They are moreover un- 
der the influence of Satan, who urges men to vari- 
ous crimes, and impious opinions and manifest of- 
fences ; as may be seen in the examples of the phi- 
losophers who though they endeavoured to lead 
perfectly moral lives, failed to accomplish their de- 
sign, and were guilty of many notorious crimes. 
Such is the imbecility of man, when he undertakes 
to govern himself by his own strength, without faith 
and the Holy Spirit. 

From all this it is manifest, that our doctrine, 
instead of deserving censure for the prohibition of 
good works, ought much rather to be applauded, 
for teaching the manner in which truly good works 
can be performed. For without faith, human na- 
ture is incapable of performing the duties either of 
the first or second table. Without it, man does 
not call upon God, nor expect any thing from him, 
but seeks refuge amongst men and reposes on hu- 
man aid. Hence, when faith and confidence in 
God are wanting, all evil desires and human 
schemes reign in the heart ; as Christ says, With- 
out me ye can do nothing, John 15., and the church 
responds, Without thy favour, there is nothing good 
in man. 



Art. XXI. J OF THE INVOCATION OF SAINTS. 335 



The subject of this article has been discussed under the 
head of Justification, and the several parts of Christian duty. 



ARTICLE XXI. 

Of the Invocation of Saints. 



Concerning the invocation of saints our church- 
es teach, that the saints ought to be held in re- 
membrance, in order that we may, each in his own 
calling, imitate their faith and good works ; that the 
emperor may imitate the example of David, in car- 
rying on war to expel the Turks from our coun- 
try ; for both are kings. But the sacred volume 
does not teach us to invoke saints or to seek aid 
from them. For it proposes Christ to us as our on- 
ly Mediator, propitiation, highpriest and interces- 
sor. On his name we are to call, and he promises, 
that he will hear our prayers, and highly approves 
of this worship, viz. that he should be called upon 
in every affliction, 1 John 2: If any one sin, we 
have an advocate with the Father, &c. 



336 CLOSE OF THE AUGSBURG CONFESSION. [Art. XXI. 

This is the substance of our doctrines, from 
which it is evident, that they contain nothing in- 
consistent with the scriptures, or opposed either to 
the Catholic (universal,) or to the Roman church, 
so far as they accord with scripture. Under these 
circumstances, those certainly judge harshly, who 
would have us regarded as heretics. But the dif- 
ference of opinion between us relates to certain 
abuses, which have crept into the churches with- 
out any good authority ; in regard to which, if we 
do differ, the bishops ought to treat with lenity 
and tolerate us, on account of the confession, which 
we have just made. For, even the canons of the 
church are not so rigid, as to require every where 
a uniformity of rites ; nor have the rites of all the 
churches ever been the same. Nevertheless, the an- 
cient rites of the church we have in general care- 
fully retained. For it is a slanderous charge, that 
all the ancient customs and institutions are abol- 
ished in our churches. But there was a general 
complaint, that some abuses had crept into the 
customary rites ; and these, because we could not 
with a good conscience retain them, we have in part 
corrected. 

The subject of the invocation of saints and angels having 
been discussed under the head of Angels, the reader is referred 
thither. 



Art. XX.] ABUSES CORRECTED. 337 

In their concluding remarks the Confessors term these articles 
fere summa doctrinae, (pretty much the substance of our doc- 
trines,) thus intimating that they did not present it as a com- 
plete system of divinity, and implying that in some non-essen- 
tial points they may hereafter find it necessary to make addition- 
al changes. This was in fact done in some measure by the 
Reformers themselves ; but still more by the different Luther- 
an churches in the several countries of Europe since that time. 

In this conclusion as well as the last several articles of the 
Confession, the Latin copy from which we translate, differs 
somewhat from the German. 



The Corruptions in the Catholic Church, which the 
Reformers corrected. 



In addition to the preceding Confession of their faith, the 
Confessors also submitted to the Diet a list of the corruptions 
which had crept into the Roman church and which had been 
corrected by them. As this list of abuses corrected, is seldom 
found annexed to the modern editions of the Confessions, and 
will moreover not be entirely superfluous at the present day, 
we here present them to the American reader, from the authen- 
tic German edition of Dr. Baumgarten. 

43 



338 ABUSES CORRECTED. [Chap. I. 



CHAPTER I. 



Of Communion in one kind. 

As there is nothing contained in the doctrines of our church- 
es, inconsistent with scripture, or with the Catholic church ; 
and as we have merely rejected certain abuses, some of which 
had in the course of time crept into the church, whilst others 
were forcibly introduced into it ; necessity demands that we 
should give some account of them, and assign the reasons 
which induced us to admit the alterations, in order that your 
imperial majesty may perceive that nothing was done in this 
matter in an unchristian or presumptuous manner, but that we 
were compelled to admit these alterations by the word of God 
which is justly to be held in higher regard than any customs of 
the church. 

In our churches, communion is administered to the laity in 
both kinds, because we regard this as a manifest command and 
precept of Christ, Matth. 26: 27. Drink ye all of it. In this 
passage Christ teaches, in the plainest terms, that they should 
all drink out of the cup. 

And in order that no one may be able to cavil at these 
words, and explain them as referring to the clergy alone, Paul 
informs us, that the entire church at Corinth received the sa- 
crament in both kinds, 1 Cor. 11: 26* And this custom was re- 
tained in the church, as is proved by history and the writings 
of the Fathers. Cyprian frequently mentions the fact that in 
his day, the cup was given to the laity. St. Jerome also says, 
the priests, who administer the sacrament, dispense the blood of 
Christ to the people. And pope Gelasius, himself commanded, 
that the sacrament should not be divided (distinct. 2. de con- 



Chap. II.] CELIBACY OF THE PRIESTS. 339 

secrat. cap. comperimus.) There is no canon extant, which 
commands that one kind alone should be received. Nor can it 
be ascertained when, or by whom, the custom of receiving bread 
alone was introduced, although cardinal Cusanus mentions the 
time when it was approved. Now it is evident, that such a 
custom, introduced contrary to the divine command, and also in 
opposition to the ancient canons, is wrong. It was therefore 
improper to coerce and oppress the conscience of those who 
wished to receive the sacrament agreeably to the appointment 
of Christ, and compel them to violate the institution of our 
Lord. And inasmuch as the dividing of the sacrament is con- 
trary to its institution by Christ, the host is not carried about in 
procession amongst us. 



CHAPTER II. 

The Celibacy of the Priests. 

There has been general complaint among persons of every 
rank on account of the scandalous licentiousness and lawless 
lives of the priests ; who were guilty of lewdness, and whose 
excesses had risen to the highest pitch. In order to put an end 
to such odious conduct, to adultery, and other lewd practices, 
several of our ministers have entered the matrimonial state. 
They themselves declare that in taking this step they were in- 
fluenced by the dictates of conscience, and a sacred regard for 
the holy volume, which expressly informs us, that marriage was 
appointed of God to prevent licentiousness : as Paul says, 
(1 Cor. 7: 2.,) " To avoid fornication, let every man have his 



340 abuses corrected. [Chap. II. 

own wife." Again, " it is better to marry than to burn," 
(1 Cor. 7: 9,) and according to the declaration of Christ that 
not all men can receive this word, (Matth. 19: 12.) In this 
passage Christ himself, who well knew what was in man, de- 
clares that few persons are qualified to live in celibacy ; for 
God created us male and female, Gen. 1: 27. And experience 
has abundantly proved how vain is the attempt to alter the na- 
ture or meliorate the character of God's creatures by mere hu- 
man purposes or vows, without a peculiar gift or grace of God. 
It is notorious that the effort has been prejudicial to purity of 
morals ; and in how many cases it has occasioned distress of 
mind, and the most terrific apprehensions of conscience, is 
known by the confessions of numerous individuals. Since then 
the word and law of God cannot be altered by human vows or 
enactments, the priests for this and other reasons have entered 
into the conjugal state. 

It is moreover evident from the testimony of history and 
the writings of the fathers, that it was customary in former ages 
for priests and deacons to be married. Hence the injunction 
of Paul to Timothy, (1 Tim. 3: 2.) A bishop then must be 
blameless, the husband of one ivife. It is but four hundred 
years since the clergy in Germany were compelled by force to 
abandon the matrimonial life, and submit to a vow of celibacy ; 
and so generally and resolutely did they resist this tyranny, that 
the archbishop of Maynce, who published this papal edict, was 
well nigh losing his life in a commotion excited by the measure. 
And in so precipitate and arbitrary a manner was that decree- 
executed, that the pope not only prohibited all future marriage 
of the priests, but even cruelly rent asunder the social ties of 
those who had long been living in the bonds of lawful wedlock, 
thus violating alike not only the laws of God and the natural 
and civil rights of the citizen, but even the canons which the 
popes themselves made, and the decrees of the most celebrated 
councils ! 



Chap. II.] CELIBACY OP THE PRIESTS. 341 

It is the deliberate and well known opinion of many dis- 
tinguished, pious and judicious men, that this compulsory celiba- 
cy and prohibition of matrimony (which God himself instituted 
and left optional,) has been productive of no good, but is the 
prolific source of numerous and abominable vices. Yea, even 
one of the popes, Pius II, himself declared, as history informs 
us, that though there may be several reasons why the marriage 
of priests should be prohibited, there are many more and weigh- 
tier ones, why it should not. And doubtless this was the delib- 
erate declaration of Pius, who was a sensible and wise man. 
We would therefore confidently trust, that your Majesty, as a 
Christian Emperor, will graciously reflect that in these latter 
days, to which reference is made in the sacred volume, the 
world has become still more degenerate, and mankind more 
frail and liable to temptation. It will be well to beware, lest 
by the prohibition of marriage, licentiousness and vice be pro- 
moted in the German States. For on this subject no man can 
devise better or more salutary laws than those enacted by God, 
who himself instituted marriage for the promotion of virtue 
amongst men. The ancient canons also enjoin that the rigour 
of human enactments must on some subjects be accommodated 
to the infirmities of human nature, in order to avoid greater evils. 

Such a course would in this case be necessary and Chris- 
tian : for what injury could result to the church, from the mar- 
riage of the clergy and others who are to serve in the church ? 
Yea, it is probable that the church will be but imperfectly sup- 
plied with ministers, should this rigorous prohibition of marriage 
be continued. 

If therefore it is evident from the divine word and command, 
that matrimony is lawful in ministers, and history teaches that 
their practice formerly was conformed to this precept ; if it is ev- 
ident that the vow of celibacy has been productive of the most 
scandalous and unchristian conduct, of adultery, unheard of licen- 
tiousness and other abominable crimes among the clergy, as some 



342 abuses corrected. [Chap. III. 

of the dignitaries at Rome have themselves often confessed and 
lamented ; it is a lamentable thing that the Christian estate of 
matrimony has not only been presumptuously forbidden, but in 
some places speedy punishment been inflicted, as though it 
were a heinous crime ! 

Matrimony is moreover declared a lawful and honourable 
estate by the laws of your imperial majesty, and by the code of 
every empire in which justice and law prevailed. Of late, 
however, innocent subjects, and especially ministers, are cru- 
elly tormented on account of their marriage. Nor is such con- 
duct a violation of the divine laws alone : it is equally opposed 
to the canons of the church. The apostle Paul denominates 
that a doctrine of devils which forbids marriage. 1 And Christ 
says, 2 The devil is a murderer from the beginning. For that 
may well be regarded as a doctrine of devils which forbids mar- 
riage and enforces the prohibition by the shedding of blood. 

But as no human law can abrogate or change a command 
of God, neither can any vows produce this effect. There 
Cyprian admonishes that if any woman do not observe the vow 
of chastity, it is better for her to be married : 3 and all the canons 
observe more lenity and justice toward those who assumed the 
vow of celibacy in youth, as is generally the case with priests 
and monks. 



CHAPTER III. 



Of Mass. 

On this subject, the language of the Confession was less con- 
demnatory than that which they soon after employed. In the 

1 1 Tim. 4: 1. 3. 2 John 8: 44. 3 Lib. I. 



Chap. III.] of mass. 343 

Smalkald Articles, 1 which were published seven years after this 
Confession, in 1537, Luther declares the papal mass to be a 
most momentous and abominable corruption, because it militates 
directly and powerfully against the fundamental doctrine (justi- 
fication by faith in Jesus Christ)." Speaking of these corrup- 
tions the Confessors use the following language : " Therefore we 
teach that it is no sacrifice for original and other sins, such sa- 
crifice being found in the death of Christ alone according to the 
Scriptures. For thus it is written to the Hebrews, that Christ 
offered the sacrifice of himself once, 2 and thereby made satisfac- 
tion for all sin. It is an unheard of innovation to teach, that the 
death of Christ atoned only for original sin, and not for other 
sins ; it is therefore to be hoped, that the chastisement of this 
error will not be deemed unduly severe." 

" Again, the apostle Paul teaches that we obtain the divine 
favour by faith, and not by works. 3 Now this is in direct con- 
tradiction to the mass, by which work men vainly expect to ob- 
tain grace ; for it is notorious that the mass is used to obtain 
pardon of sins and other divine blessings, not for the priests 
alone, but ior other (absent) persons dead or alive, and for the 
whole world." 

" Thirdly, the holy sacrament was not instituted in order that 
we might thereby make an offering for sin, for this has already 
been made ; but to confirm our faith and quiet our conscience,, 
being thus reminded that grace and the pardon of sin has been 
adjudged to us by the Saviour." 

1 Art. II. 2 Heb. 9: 26. 28. 10: 10. 14. 

3 Rom. 3: 25. 



344 abuses corrected. [Chap. IV, V. 



CHAPTER IV. 



Of Confession. 

On the subject referred to in this chapter, the views of the 
Confessors were given and animadverted on in Article XI of 
the Confession. 



fCHAPTER V. 

Of diversity of Meats. 



The doctrine was formerly inculcated^that the 'diversity of 
meats and other human traditions were useful in order to merit 
grace and make satisfaction for sin. Hence new fasts, new cer- 
emonies and new orders were daily invented, and strenuously 
insisted on as necessary parts of worship, the neglect of which 
was attended with heinous guilt. Thus occasion was given to 
many scandalous corruptions in the church. 

In the first place, the grace of Christ and the doctrine con- 
cerning faith are thereby obscured. Yet these doctrines are in- 
culcated in the gospel with great solemnity, the merits of Christ 
are represented as of the utmost importance, and faith in the 
Redeemer is placed far above all human merits. Hence the 
apostle Paul inveighs bitterly against the observance of the Mo- 
saic ritual and human traditions, in order to teach us that we 



Chap. V.] OP DIVERSITY OF MEA.T3. 345 

acquire righteousness and grace not by our own works, but by 
faith in Christ. This doctrine was however entirely obscured 
by the notion that grace must be merited by legal observances, 
fasts, diversities of meats, habits, he. 

Secondly, such traditions were calculated to obscure the di- 
vine law ; for these traditions are elevated far above the word of 
God. No one was regarded as leading a Christian life, who did not 
observe these holydays, and pray and fast and dress in this pecu- 
liar manner. Truly good works were regarded as mere worldly 
matter, such as fulfilling the duties of our calling, the labours of 
a father to support his family and educate them in the fear of 
the Lord, that mothers should take charge of their children, 
that the government should rule the country, &tc. Such works 
w T hich God has commanded, were pronounced worldly and imper- 
fect ; but these traditions had the credit of being the only holy 
and perfect works. For these reasons, to the making of such 
traditions there was no end. 

Thirdly, these traditions became extremely burdensome to 
the consciences of men. For it was not possible to observe them 
all, and yet the people were taught to regard them as necessary 
parts of worship. Gerson asserts that many were thus driven 
to despair, and some put an end to their own existence because 
they heard of no consolation in the grace of Christ. How much 
the consciences of men were perplexed on these subjects, is evi- 
dent from the writings of those divines (summistis) who under- 
took to compile these traditions and point out what was just and 
proper. So complicated an undertaking did they find it, that in 
the mean time the salutary doctrines of the gospel on more im- 
portant subjects, such as faith and consolation in affliction, and 
others of like import, were totally neglected. Accordingly many 
pious men of those times complained that these traditions serv- 
ed only to excite contention and prevent devout souls from at- 
taining the true knowledge of Christ. Gerson and several oth- 

U 



346 abuses corrected. [Chap. V. 

ers uttered bitter complaints on this subject. And Augustine 
also complains that the consciences of men ought not to be bur- 
dened with these numerous and useless traditions. 

Our divines were therefore compelled by necessity and not 
by contempt of their spiritual superiors to correct the erroneous 
views which had grown out of the misapprehension of these tra- 
ditions. For the gospel absolutely requires that the doctrine of 
faith be steadily inculcated in the churches : but this doctrine 
cannot be rightly understood by those who expect to merit grace 
by works of their own appointment. We therefore teach that 
the observance of these human traditions cannot merit grace, or 
atone for sins, or reconcile us unto God ; and ought therefore 
not to be represented as a necessary part of Christian duty. The 
proofs of this position are derived from Scripture. Christ ex- 
cuses 1 his apostles for not observing the traditions, saying, In vain 
do they worship me, teaching for doctrines the commandments of 
men. As he calls this a vain service, it cannot be a necessary 
one. And, again, Not that which goeth into the mouth, defileth 
a man. 2 Again Paul says, The kingdom of God is not meat and 
drink? Let no man therefore judge you in meat or in drink, , 4 fyc. 
Peter says, Why tempt ye God to put a yoke upon the neck of 
the disciples ivhich neither our fathers nor we were able to bearl 
But we believe that through the grace of our Lord Jesus Christ 
we shall be saved. 5 Here Peter expressly forbids that the conscien- 
ces of men should be burdened with mere external ceremonies, ei- 
ther those of the Mosaic ritual or others. And Paul calls those pro- 
hibitions which forbid meats and to be married, " doctrines of 
devils ." 6 For it is diametrically contrary to the gospel either 
to institute or perform such works with a view to merit pardon 



1 Matth. 15: 3. 9. 2 15: n< 

3 Rom. 14: 17. 4 Col. 2: 16. 20. 

5 Acts 15: 10. 6 1 Tim. 4:1.3. 



Chap. VI.] monastic vows. 347 

of sin, or under the impression that no one can be a Christian 
who does not observe them. 

The charge, however, that we forbid the mortification of our 
sinful propensities, as Jovian asserts, is groundless. For our 
writers have always given instruction concerning the cross which 
it is the duty of Christians to bear. We moreover teach, that it 
is the duty of every one by fasting and other exercises to avoid 
giving any occasion to sin, but not to merit grace by such works. 
But this watchfulness over our body is to be observed always, 
not on particular days only. On this subject Christ says, Take 
heed to yourselves lest at any time your hearts be overcharged 
with surfeiting. 1 Again, The devils are not cast out except by 
fasting and prayer. 2 And Paul says, I keep under my body 
and bring it into subjection , 3 by which he wishes to intimate, that 
this bodily discipline is not designed to merit grace, but to keep 
the body in a suitable condition for the several duties of our call- 
ing. We do not therefore object to fasting itself, but to the 
fact that it is represented as a necessary duty, and that specific 
days have been fixed for its performance. 



CHAPTER VI. 



Of Monastic Vows. 

In speaking of monasticism, it will be requisite to consider 
the light in which it has been viewed, the disorders which have 
occurred in monasteries, and the fact that many things are yet 
daily done in them contrary both to the word of God and the 

1 Luke 21: 34. 2 Matth. 17: 21. 3 1 Cor. 9: 27. 



348 ABUSES CORRECTED. [Chap. Vl. 

papal directions. In the time of St. Augustine the monastic 
life was optional ; subsequently when the doctrine and the dis- 
cipline of monasteries were corrupted, vows were invented in or- 
der that the evil might be remedied as it were by a species of 
incarceration. In addition to these monastic vows, other bur- 
dens were invented by which persons were oppressed even dur- 
ing their minority. Many adopted this mode of life through 
ignorance, who, though of riper years, were fully acquainted with 
their infirmity. All these in whatever way they may have been 
enticed or coerced into these vows, are compelled to remain, al- 
though even the papal regulations would liberate many of them. 
This severity has frequently been censured by many pious per- 
sons in former times ; for they well knew that both boys and 
girls were often thrust into these monasteries merely for the pur- 
pose of being supported. They saw also the deplorable conse- 
quences of this course, and many have complained that the ca- 
nons have been so grossly violated. Monastic vows were also 
represented in a very improper light. They were represented 
as equal to baptism, and as a method of deserving pardon and 
justification before God, yea as being not only a meritorious 
righteousness, but also the fulfilment of the commands and 
counsels of the gospel. They also taught that the monastic 
life was more meritorious than all the professions which God 
appointed, such as that of minister, civil officers, &tc. as their 
own books will prove and they cannot deny. In short, he that 
has been enticed into a monastery, will learn but little of Christ. 
Formerly schools were kept in monasteries, in which the Scrip- 
tures and other things were taught, so that ministers and bishops 
could be selected from them. Now they pretend, that the 
monastic life is so meritorious in the sight of God, as to be a state 
of perfection far superior to those modes of life which God him- 
self has commanded. 

In opposition to all this we teach, that all who do not feel 
inclined to a life of celibacy, have the power and right to mar- 



Chap. VI.] monastic vows. 349 

ry. Their vows to the contrary cannot annul the command of 
God, 1 Nevertheless, to avoid fornication, let every man have his 
own wife, and let every woman have her own husband. To 
this course we are urged and compelled, both by the divine pre- 
cepts, and the general nature of man, agreeably to the declara- 
tion of God himself, It is not good for man to be alone, I will 
make him an help meet for him. 2 

Although the divine precept concerning marriage, already 
absolves many from their monastic vows, our writers assign many 
other reasons to demonstrate that they are not binding. Every 
species of worship invented by men, without a divine precept, 
in order to merit justification and grace, is contrary to the gospel 
and will of God. As Christ himself says, But in vain do they 
worship me, teaching for doctrines the commandments of men. 3 
Coincident with this is the doctrine of Paul, that we should not 
seek our righteousness in our own services, invented by men ; 
that true righteousness in the sight of God, must be sought in 
faith, and in our confidence in the mercy of God through Christ, 
his only Son. But it is notorious, that the monks represent 
their fictitious righteousness as amply sufficient to merit the par- 
don of sin and divine grace. But what is this else than to rob 
the merits of Christ of their glory, and to deny the righteousness 
of faith ? Hence it follows that these vows were unjust and a 
false worship, and of course not binding. For a vow to do any 
thing contrary to the divine command, that is, an oath improper 
in itself, is not obligatory, as even the canons declare ; for an 
oath cannot bind us to sin. 

St Paul says to the Galatians, 4 Christ is become of no ef- 
fect unto you, whosoever of you are justified by the law ; ye 
are fallen from grace. Those therefore who would be justified by 
their vows, have abandoned the grace of God through Christ ; for 

1 1 Cor. 7: 2. 2 Gen> 2: 18> 

3 Matth. 15: 9. 4 Gal. 5: 4. 



350 ABUSES CORRECTED. [Chap. VI. 

they rob Christ of his glory, who alone can justify us, and transfer 

this glory to their vows and monastic life. It is moreover a 

corruption of the divine law and of true worship, to holdup the 
monastic life to the people as the only perfect one. For Chris- 
tian perfection consists in this, that we love and fear God with 
all our heart, and yet combine with it sincere reliance and faith 
in him through Christ : that it is our privilege and duty to 
supplicate the throne of grace for such things as we need in 
all our trials, and in our respective callings ; and to give dili- 
gence in the performance of good works. It is in this that true 
perfection consists, and the true worship of God, but not in 
begging, or in a black or a white cap. This extravagant praise 
of celibacy, is calculated to disseminate among the people, er- 
roneous views on the sanctity of the married life. Examples 

are on record, of persons who abandoned their wives and chil- 
dren and business, and shut themselves up in a monastery, under 
the vain impression that thus they came out from the world, 
and led a holier life. They forgot that we ought to serve 
God according to his own directions, and not the inventions of 



1 For a view of the abominable and outrageous licentiousness of 
these places, see The master key to Popery by Antonio Gavin, and 
Cramp's Textbook of Popery, p. 326, &c. The life of Ricci, by De 
Potter, 3 vols. 2d ed. Brussels, 1826. The disclosures contained in 
these volumes are of the most disgusting and horrifying description. 
The prioress of the convent of St. Catharine of Pistoie, says " With 
the exception of three or four religious persons, all the monks now dead 
or alive, whom I have ever known, were of the same character. They 
all made the some professions and adopted the same conduct. They 
live with the nuns on more familiar terms than married people. Vol. 
I. p. 316. For endeavouring to put a stop to these disorders, Ricci 
was stigmatized by Pope Pius the VI. as "a fanatic, a liar, a calumni- 
ator, seditious, and a usurper of other men's rights." Vol. I. p. 423. 
He died Jan 27, 1810. See also the Canadian Nun recently published 
in New York. / 



Chap. VII.] POWER OF THE BISHOPS OR CLERGY. 351 



CHAPTER VII. 

Of the Power of the bishops or clergy. 

We extract from this extended article, so much as relates to 
the usurpations of civil and political power by the Roman pon- 
tifs and ecclesiastics. 

Much has been written on this subject in former times, and 
an unnatural commixture of civil and ecclesiastical power has been 
effected. Extensive wars and rebellions have thus been pro- 
duced by the pontiffs, who under pretence of authority from 
Christ, have not only invented new methods of worship, and 
thus under penalty of excommunication oppressed the con- 
sciences of men ; but even presumed to dethrone kings and 
emperors at pleasure, and to place others in their stead ! This 
presumption has in former times often been censured by learned 
and pious men. Hence we have been compelled to point out 
the lines of distinction between civil and ecclesiastical power ; and 
have inculcated the duty of paying due respect to each, as 
among the most important appointments of God. Accordingly 
we teach that the power of the keys or the office of the minis- 
try, according to the gospel, consists in a divine command and 
commission to preach the gospel, to remit and retain sins, (that 
is, to announce the conditions on which God will pardon peni- 
tent sinners,) and to administer the sacraments. For Christ 
sent forth his disciples with the command, " As my Father 
hath sent me, even so I send you — Receive ye the Holy Ghost ; 
whosesoever sins ye remit, they are remitted unto them ; and 
whosesoever sins ye retain, they are retained." 1 But this power 
of the keys or clergy relates entirely to the doctrine and preach- 

1 John 20: 21. 



352 abuses corrected. [Chap. VII. 

ing of God's word and the administration of the sacraments to 
the people of their charge. — — Inasmuch then as the power 
of the church or of the clergy confers only spiritual gifts, and is 
exerted through the preaching of the gospel, it cannot interfere 
with the civil government. For the latter relates to matters 
entirely different, and protects not the souls of men, but their 
bodies, against external violence, by the sword and bodily pen- 
alties. 

The civil and ecclesiastical governments ought therefore 
not to be united. The church is commanded to preach the 
gospel, and administer the sacraments ; and ought therefore 
not to interfere with the powers of the civil government, by de- 
throning, or making kings, by absolving subjects from allegiance 
to the civil government, nor enact laws on subjects belonging to 
civil legislation. Christ himself has taught us, My kingdom is 
not of this world ; x and Who hath made me a judge over you ? 2 
And Paul to the Philippians, 3 says, Our citizenship (thus has 
Luther correctly rendered nofortvpa, biirgerschaft) is in hea- 
ven. And again, The weapons of our warfare are not carnal, 
but mighty through God to the pulling down of strong holds ; 
casting down imaginations and every high thing that exalteth 
itself against the knowledge of God. 4 

This, according to our view, is the difference between the 
civil and ecclesiastical power. — If ministers have any civil of- 
fice at all, they derive it from their political government, and 
it has nothing to do with their office as ministers of the gospel. 

It is the duty of the church to give heed to the bishops, 

according to the declaration of Christ, He that heareth you, 
heareth me. 5 But if they teach or appoint any thing contrary 
to the gospel, we are commanded by God himself not to obey 
them : "Beware of false prophets." 6 And Paul says, "But 

1 John 18: 36. 2 Luke 12: 14. 3 Phil. 3: 20. 

4 2 Cor. 10: 4. 5. 5 Luke 10: 16. 6 Matth. 7: 15. 



Chap. VII.] conclusion. 353 

though we or an angel from heaven, preach any other gospel 
unto you, than that which we have preached unto you, let him 
be accursed. 1 And to the Corinthians' 2 he says, " For we can 
do nothing against the truth, but for the truth." And St. Au- 
gustine says, Nor is it our duty to obey those bishops who have 
been duly elected, if they err, or teach or command any thing 
contrary to the word of God. — The power of the clergy to sol- 
emnize marriage, they derive from the civil government. 

Conclusion, 

The foregoing are the principal subjects of dispute between 
us. It were indeed easy to enumerate many other abuses and 
errors, but for the sake of brevity we have omitted them. Much 
complaint, for example, has existed concerning indulgences, pil- 
grimages, and the abuse of excommunication. The clergy have 
also had endless disputes with the monks about confession and 
numberless other subjects. These things we have omitted in 
order that those of more importance may be the more carefully 
weighed. 

Signed, John, the Elector of Saxony. 
George, Earl of Brandenburg. 
Ernest, Duke of Luneburg. 
Philip, Landgrave of Hesse. 
John Frederick, Duke of Saxony. 
Francis, Duke of Luneberg. 
Wolfgang, Prince of Anhalt. 
The Senate and Magistracy of Nuremberg. 
The Senate of Reutlingen. 

1 Gal. 1: 8. 2 2 Cor. 13: 8. 

45 



354 ROMAN CHURCH SINCE THE REFORMATION. 



The Romish Church since the Reformation. 

The theory, to which Romanists refer, as well for authority 
as for vindication of the flagrant usurpations of civil power by 
the popes, is ingeniously set forth by one of their ablest and 
most authentic writers, Cardinal Bellarmine, in a series of Lec- 
tures on the Papal power, delivered in Rome itself, by appoint- 
ment of Pope Gregory, fourteen years after the council of 
Trent. " It is asserted, 1 that the Pope has not directly, and 
immediately, any temporal power; but that, by reason of his 
spiritual power, he may possess, at least indirectly, supreme 
jpoiver in directing the temporal affairs of all Christians, in 
order to the bestowment of spiritual good." This assertion is 
illustrated by the following analogy : — as man is compounded of 
flesh and spirit, which though separate, are closely connected ; 
and the latter rules the former, so that if the end proposed by 
the spirit is hindered by the flesh, the flesh must be punished 
by fasts and other methods, and if necessary the tongue be pre- 
vented from speaking, the eyes from seeing &c. In like man- 
ner, society is subject to political and to spiritual power, the 
end of the one being temporal peace, of the other eternal salva- 
tion. They constitute one body, and the inferior must be sub- 
ject and subordinate to the superior. The spiritual power does 
not intermeddle with temporal matters, if the spiritual design 
he not hindered. But if any thing of that kind take place, 

the SPIRITUAL POWER MAY AND OUGHT TO COERCE THE TEM- 
PORAL power, in every suitable and necessary manner. " The 
Pope cannot," says Bellarmine, " as Pope, ordinarily depose 
temporal princes, although just reason exists, in the same man- 

3 See Cramp's Text book of Popery, p. 311. 



ROMAN CHURCH STNCE THE REFORMATION. 355 



ner in which he deposes bishops, that is, as an ordinary judge ; 
yet he may change kingdoms, and take away from one, and be- 
stow upon another, as supreme spiritual prince, if the same 
should be necessary to the salvation of souls." Again, " the 
Pope cannot as Pope, ordinarily enact or confirm civil laws, 
or annul the laws of princes, because he is not political head 
of the church ; yet he may do all this, if any civil law is ne- 
cessary to the salvation of souls, and kings will not enact it, 
or if any civil law is injurious to the salvation of souls, and 
kings will not abrogate it." Further, " the Pope cannot as 
Pope, ordinarily judge in temporal matters ; nevertheless in 
any case in which the safety of souls is concerned, the Pope 
may assume even temporal judgment ; when for instance, there 
is no judge, as when two independent monarchs are at variance, 
or when those who may and ought to judge refuse to give sen- 
tence." Once more. — " The Pope may and ought to com- 
pel all Christians to serve God in that manner which their sta- 
tion requires of them. But kings are bound to serve God by 
defending the church and punishing heretics and schismatics. 
Therefore the Pope may and ought to enjoin kings to do 
this, and if they neglect, to compel them by excommunica- 
tion AND OTHER SUITABLE MEASURES." 1 

We need not inform the reader that the above ingenious 
but sophistical theory, presents to the holy father full license to 
interfere with the liberties of any and every country whenever 
he pleases and finds it expedient. That the Romish church 
has renounced none of her pretensions, might be inferred from 
her general policy in past ages. Retraction and Reform are 
words unknown in her vocabulary, and hostile to her theory of 
papal infallibility. But it is demonstrated by the fact that du- 
ring the last year ( 1833 ) the Pope actually undertook to pro- 
nounce null and void the laws of the Portuguese government at 



1 See Bellarmine de Roman. Pontif. lib. 1. cap. 1 — 16. &c 



356 ROMAN CHURCH SINCE THE REFORMATION. 



Lisbon, and absolved the inhabitants of that country from ob- 
ligation to obey them]! ! I - A lucid commentary this, on the 
reiterated declarations of the Papal leaders in this country, that 
the Pope has nothing to do with civil governments ! ! 

That the Pope has for some time past been casting a wish- 
ful eye upon these happy shores, we cannot doubt, when we re- 
flect that immense sums of money have recently been sent in- 
to this country for the extension of Papacy among us ! A 
single Society in Austria, which enjoys the express sanction of 
the present Pope, remitted 160,000 florins to the Romish bish- 
ops in Kentucky and Ohio, within the last three years. How 
deep the interest of the holy father in this society is, and how 
reasonably we may calculate on its rapid extension, may be in- 
ferred from the fact, that the Pope promised to all contributing 
members of this association gratuitous remission of sins several 
times a year ! The great numbers of Jesuits who are flocking 
into our country and commencing operations in every part of it, 
add not a little to the plausibility of this opinion. Whether the 
extensive immigration of catholics from different parts of Eu- 
rope, is encouraged by their priests at home, and with what 
motive, is of course not known among us. But the prominent 
advocates of Romanism in this country unhesitatingly repeat 
the declaration, that their church cannot alter, but maintains 
the same principles heretofore avowed. We may therefore 
reasonably expect a persevering and desperate effort to gain the 
ascendency among us in due season ; whilst at the same time 
we cannot doubt, that by due vigilance in the citizens of our 
happy country, those efforts, by the blessing of God, will meet 
a signal defeat. 

1 Protestant Magazine, New- York, Vol. I. \\ 117 — 121. 



APPENDIX NO. I. 



CONFESSIO AUGUSTANA. 



I. De Deo. 



Ecclesiae magno consensu apud nos docent, Decretum 
Nicenae Synodi, de unitate essentiae divinae, et de tribus perso- 
nis, verum et sine ulla dubitatione credendum esse. Videlicet, 
quod sit una essentia divina, quae et appellatur et est Deus, ae- 
ternus, incorporeus, impartibilis, immensa potentia, sapientia, 
bonitate, creator et conservator omnium rerum visibilium et in- 
visibilium, et tamen tres sint personae, ejusdem essentiae et po- 
tentiae, et coaeternae, Pater, Filius, et Spiritus Sanctus. Et 
nomine personae utuntur ea signiflcatione, qua usi sunt in hac 
causa Scriptores Ecclesiastic!, ut significet non partem aut qual- 
itatem in alio, sed quod proprie subsistit. 

Damnat omnes haereses, contra hunc articulum exortas, ut 
Manicbaeos, qui duo principia ponebant Bonum et Malum. Item 
Valentinianos, Arianos, Eunomianos, Mahometistas, et omnes 
borum similes. Damnant et Samosatenos, veteres et neotericos, 
qui, cum tantum unam personam esse contendant, de Verbo et 
de Spiritu sancto astute et impie rhetoricantur, quod non sint 
personae distinctae, sed quod Verbum significet verbum vocale 
et spiritus motum in rebus creatum. 



358 ARTICULI FIDEI PRAECIPUI. [App. 1. 

II. De Peccato Orginis. 

Item docent, quod, post lapsum Adae, omnes homines se- 
cundum naturam propagati nascantur, cum peccato, hoc est, sine 
metu Dei, sine fiducia, erga Deum, et cum concupiscentia, quod- 
que hie morbus, seu vitium originis vere sit peccatum, damnans et 
afferens nunc quoque aeternam mortem his, qui non renascuntur 
per Baptismum et Spiritum Sanctum. 

Damnant Pelagianos, et alios, qui vitium originis negant esse 
peccatum, et ut extenuent gloriam meriti et beneficiorum Christi, 
disputant hominem propriis viribus rationis coram Deojustificari 
posse. 

III. De Filio Dei. 

Item docent, quod Verbum, hoc est, Filius Dei assumserit 
humanam natura in utero beatae Mariae virginis, ut sint duae 
naturae, divina et humana, in unitate personae inseparabiliter 
conjunctae, unus Christus, vere Deus, et vere homo, natus ex 
virgine Maria, vere passus, crucifixus, mortuus et sepultus, ut 
reconciliaret nobis Patrem, et hostia esset non tantum pro culpa 
originis, sed etiam pro omnibus actualibus hominum peccatis. 
Idem descendit ad inferos, et vere resurrexit tertia die, deinde 
ascendit ad coelos, ut sedeat ad dexteram Patris, et perpetuo 
regnet et dominetur omnibus creaturis, sanctincet credentes in 
ipsum, misso in corda eorum Spiritu Sancto, qui regat, consoletur 
ac vivificet eos, ac defendat adversus diabolum, et vim peccati. 
Idem Christus palam est rediturus, ut judicet vivos et mortuos, 
etc. juxta Symbolum Apostolorum. 

IV. De Justificatione. 

Item docent, quod homines non possint justificari coram Deo 
propriis viribus, meritis aut operibus, sed gratis justificentur prop- 
ter Christum per fidem, cum credunt se in gratiam recipi, et pec- 



App. I.] ARTICULI FIDEI PRAECIPUI. 359 

cata remitti propter Christum, qui sua morte pro nostris peccatis 
satisfecit. Hanc fidem imputat Deus pro justitia coram ipso, 
Rom. 3. et 4. 

V. Dc Ministerio Eccles. 

Ut hanc fidem consequamur, institutum est ministerium do- 
cendi Evangelii et porrigendi sacramenta. Nam per verbum et 
Sacramenta, tanquam per instrumenta donatur Spiritus Sanctus, 
qui fidem efficit, ubi et quando visum est Deo, in iis, qui audi- 
unt Evangelium, scilicet, quod Deus non propter nostra merita, 
sed propter Christum justificet hos, quicredunt, se propter Chris- 
tum in gratiam recipi. 

Damnant Anabaptistas, et alios, qui sentiunt Spiritum Sanc- 
tum contingere sine verbo externo hominibus per ipsorum prae- 
parationes et opera. 

VI. De Nova Obedientia. 

Item docent, quod fides ilia debeat bonos fructus parere, et 
quod oporteat bona opera, mandata a Deo, facere, propter vol- 
untatem Dei, non ut confidamus per ea opera justificationem co- 
ram Deo mereri. Nam remissio peccatorum et justificatio fide 
apprehenditur, sicut testatur et vox Christi. Cum feceritis haec 
omnia, dicite, servi inutiles sumus. Idem docent et veteres Scrip- 
tores Ecclesiastici ; Ambrosius enim inquit : Hoc constitutum est 
a Deo, ut qui credit in Christum, salvus sit, sine opere, sola fide, 
gratis accipiens remissionem peccatorum. 

VII. Be Ecclesia. 

Item docent, quod una sancta Ecclesia perpetud mansurasit : 
Est autem Eecclesia congregatio sanctorum, in qua Evangelium 
recte docetur, et recte administrantur Sacramenta. Et ad veram 
unitatem Ecclesia?, satis est consentire de doctrina Evangelii et 



360 ARTICULI FIDEI PRAECirUI. [App. I. 



administratione Sacramentorum. Nee necesse est ubique esse 
similes traditiones humanas, seu ritus aut ceremonias, ab homin- 
ibus institutas. Sicut inquit Paulus : Una fides, unum baptisma, 
unus Deus et pater omnium, &c. 

VIII. Quid sit Ecclesia. 

Quanquam Ecclesia propria sit congregatio sanctorum, et 
vere credentium ; tamen, cum in hac vita multi hypocritae et ma- 
li admixti sint, licet uti Sacramentis, quae per malos administran- 
tur, juxta vocem Christi. Sedent Scribae et Pharisaei in cathedra 
Moysis, &lc. Et sacramenta et verburn propter ordinationem et 
mandatum Christi sunt efficacia, etiamsi per malos exhibeantur. 

Damnant Donatistas et similes, qui negabant licere uti min- 
isterio malorum in Ecclesia, et sentiebant, ministerium malorum 
inutile et in efficax esse. 

IX. De Baptismo. 

De Baptismo docent, quod sit necessarius ad salutem, quod- 
que per Baptismum offeratur gratia Dei ; Et quod pueri sint 
baptizandi, qui per baptismum oblati Deo, recipiantur in gratiam 
Dei. 

Damnant Anabaptistas, qui improbant Baptismum puerorum 
et affirmant pueros sine Baptismo salvos fieri. 

X. De Coena Domini. 

De coena Domini docent, quod corpus et sanguis Christi ve- 
re adsint, et distribuantur vescentibus in Coena Domini et impro- 
bant secus docentes, 

XI. De Confessione. 

De Confessione docent quod absolutio privata in Ecclesiis 
retinenda sit, quanquam in confessione non sit necesaria omnium 



App. I.] ARTICULI FIDEI PRAECIPUI. 361 

delictorum enumeratio. Est enim impossibilis juxta Psalmum 
19: 12. Delicta quis intelligit ? 

XII. De Poenitentia. 

De poenitentia docent, quod lapsis post Baptismum contin- 
gere possit remissio peccatorum quocunque tempore, cum con- 
vertuntur. Et quod Ecclesia talibus redeuntibus ad poenitentiam 
absolutionem impertiri debeat. 

Constat autem poenitentia proprie his duabus partibus : Altera 
est, contritio seu terrores incussi conscientiae agnito peccato. 
Altera est, fides, quae concipitur ex Evangelio, seu absolutione, 
et credit propter Christum remitti peccata, et consolatur consci- 
entiam, et ex terroribus liberat. Deinde sequi debent bona op- 
era, quae sunt fructus poenitentiae. 

Damnant Anabaptistas, qui negant semel justificatos posse 
amittere Spiritum Sanctum. Item, qui contendunt, quibusdam 
tantam perfectionem in hac vita contingere, ut peccare non pos- 
sint. Damnantur et Novatiani, qui nolebant absolvere lapsos 
post Baptismum redeuntes ad pcenitentiam. Rejiciuntur et isti, 
qui non docent remissionem peccatorum per fidem contingere, 
sed jubent nos mereri gratiam per satisfactiones nostras. 

XIII. De Usu Sacramentorum. 

De usu Sacramentorum docent, quod Sacramenta instituta 
sint, non modo ut sint notse professionis inter homines, sed ma- 
gis, ut sint signa et testimonia voluntatis Dei erga nos, ad exci- 
tandam et confirmandam fidem in his, qui utuntur, proposita. 
Itaque utendum est Sacramentis, ita ut fides accedat, quae credat 
promissionibus, qua5 per Sacramenta exhibentur et ostenduntur. 

Damnant igitur illos, qui docent, quod Sacramenta ex opere 
operato justificent, nee docent, fidem requiri in usu Sacramen- 
torum, qua? credat remitti peccata. 
46 



362 ARTICULI FIDEI PRAECIPUI. [App. I. 



XIV. De Ordine Ecclesiastico. 

De ordine Ecclesiastico docent, quod nemo debeat in Ec- 
clesia publice docere, aut Sacramenta administrare, nisi rite vo- 
catus. 

XV. De Ritibus Ecchsiasticis. 

De ritibus Ecclesiasticis docent, quod ritus illi servandi sint, 
qui sine peccato servari possunt, et prosunt ad tranquillitatem et 
bonum ordinem in Ecclesia, sicut certae feriae, festa et simila. 

De talibus rebus tamen admonentur homines, ne conscien- 
tiae onerentur, tanquam talis cultus ad salutem necessarius sit. 

Admonentur etiam, quod traditiones humanae institutae ad 
placandum Deum, ad promerendam gratiam, et satisfaciendum 
pro peccatis, adversentur Evangelio et doctrinae fidei. Quare 
vota et traditiones de cibis et diebus, etc. institutae ad prome- 
rendam gratiam, et satisfaciendum pro peccatis, inutiles sint et 
contra Evangelium. 

XVI. De Rebus Civilibus. 

De rebus civilibus docent, quod legitimae ordinationes civ- 
iles sint bona opera Dei, quod Christianis liceat gerere Magis- 
tratus, exercere judicia, judicare res ex Imperatoriis et aliis prae- 
sentibus legibus, supplicia jure constituere, jure bellare, militare, 
lege contrabere, tenere proprium, jusjurandum postulantibus 
Magistratibus dare, ducere uxorem, nubere. 

Damnant Anabaptistas, qui interdicunt haec civilia officia 
Christianis. Damnant et illos, qui Evangelicam perfectionem 
non collocant in timore Dei et fide, sed in deserendis civilibus 
officiis, quia Evangelium tradit justitiam aeternam cordis. In- 
terim non dissipat Politiam aut Oeconomiam, sed maxime 
postulat conservare tanquam ordinationes Dei, et in talibus or- 



App. I.] ARTICULI FIDEI PRAECIPUI. 363 

dinationibus exercere caritatem. Itaque necessario debent 
Christiani obedire Magistratibus suis et legibus. Nisi cum ju- 
bent peccare, tunc enim magis debent obedire Deo, quam ho- 
minibus, Actor. 5. v. 19. 

XVII. De Christi reditu ad Judicium. 

Item docent, quod Christus apparebit in consummatione 
mundi ad judicandum, et mortuos omnes resuscitabit, piis et 
electis dabit vitam aeternam et perpetua gaudia, impios autem 
homines ac diabolos condemnabit, ut sine fine crucientur. 

Damnant Anabaptistas, qui sentiunt, hominibus damnatis ac 
diabolis finem poenarum futurum esse. Damnant et alios, qui 
nunc spargunt Judaicas opiniones, quod ante resurrectionem 
mortuorum, pii regnum mundi occupaturi sint, ubique oppresses 
impiis. 

XVIII. De Liber o Arbitrio. 

De libero arbitrio docent, quod humana voluntas habeat ali- 
quam libertatem ad efficiendam civilem justitiam, et deligendas 
res rationi subjectas. Sed non habet vim sine Spiritu Sancto 
efficiendae justitiae Dei, seu justitiae spiritualis, quia animalis 
homo non percipit ea, quae sunt Spiritus Dei ; sed haec fit 
in cordibus, cum per verbum Spiritus Sanctus concipitur. 
Haec totidem verbis dicit Augustinus lib. 3. Hypognosticon. 
Esse fatemur liberum arbitrium omnibus hominibus, habens qui- 
dem judicium rationis, non per quod sit idoneum in iis, quae ad 
Deum pertinent, sine Deo aut inchoare aut certe peragere, sed 
tantum in operibus vitae praesentis tarn bonis, quam etiam malis ; 
Bonis dico, quae de bono naturae oriuntur, i. e. velle laborare in 
agro, velle manducare et bibere, velle habere amicum, velle ha- 
bere indumenta, velle fabricare domum, uxorem velle ducere, 
pecora nutrire, artem discere diversarum rerum bonarum, velle 
quicquid bonum ad praesentem pertinet vitanu Quae omnia non 



364 ARTICULI FIDEI PRAECIPUI. [App. I. 

sine divino gubernaculo subsistunt, imo ex ipso et per ipsum 
sunt, et esse coeperunt. Malis vero dico, ut est : velle idolum 
colere, velle homicidium, etc. 

Damnant Pelagianos, et alios, qui docent, quod sine Spiritu 
Sancto, solis naturae viribus, possimus Deum super omnia dili- 
gere, item praecepta Dei facere, quoad substantiam actuum. 
Quanquam enim externa opera aliquo modo efficere natura pos- 
sit : potest enim continere manus a furto, a caede ; tamen inte- 
riores motus non potest efficere, ut timorem Dei, flduciam erga 
Deum, castitatem, patientiam, etc. 

XIX. De causa peccati. 

De causa peccati docent, quod tametsi Deus creat et con- 
servat naturam, tamen causa peccati est voluntas malorum, vide- 
licit, diaboli et impiorum, quae non adjuvante Deo avertit se a 
Deo, sicut Christus ait, Joh. 8. Cum loquitur mendacium, ex 
seipso loquitur. 

XX. De Bonis Operibus. 

Falso accusantur nostri, quod bona opera prohibeant. Nam 
scripta eorum, quae extant de decern praeceptis, et alia simili 
argumento, testantur, quod utiliter docuerint de omnibus vitae 
generibus et officiis, quae genera vitae, quae opera in qualibet 
vocatione Deo placeant. De quibus rebus olim parum docebant 
Concionatores, tantum puerilia et non necessaria opera urgebant, 
ut certas ferias, certa jejunia, fraternitates, peregrinationes, cul- 
tus sanctorum, rosaria, monachatum et similia. Haec adversarii 
nostri admoniti non dediscunt, nee perinde praedicant haec inu- 
tilia opera, ut olim. Praeterea incipiunt fidei mentionem facere, 
de qua olim mirum erat silentium. Docent, nos non tantum 
operibus justificari, sed conjungunt fidem et opera, et dicunt, nos 
fide et operibus justificari. Quae doctrina tolerabilior est priore, 
et plus afFerre potest consolationis, quam vetus ipsorum doctrina. 



App. I.] ARTICULI FIDEI PRAECIPUI. 365 



Cum igitur doctrina de fide, quam oportet in ecclesia prae- 
cipuam esse, tam diu jacuerit ignota, quemadmodum fateri ora- 
nes necesse est, de fidei justitia altissimum silentium fuisse in 
concionibus, tantum doctrinara operum versatam esse in Eccle- 
siis, nostri de fide sic admonuerunt Ecclesias. 

Principio, quod opera nostra non possint reconciliare Deum, 
aut mereri remissionem peccatorum, et gratiam et justification- 
em, sed hanc tantum fide consequimur, credentes quod propter 
Christum recipiamur in gratiam, qui solus positus est mediator 
et propitiatorium, per quem reconcilietur pater. Itaque qui con- 
fidit, operibus se mereri gratiam, is aspernatur Christi meritum 
et gratiam, et quaerit sine Christo humanis viribus viam ad De- 
um, cum Christus de se dixerit : Ego sum via, Veritas et vita. 

Haec doctrina de fide ubique in Paulo tractatur, Eph. 2. 
Gratia salvi facti estis per fidem, et hoc non ex vobis. Dei do- 
num est, non ex operibus, etc. 

Et ne quis cavilletur, a nobis novam Pauli interpretationem 
excogitari, tota haec causa habet testimonia Patrum. Nam Au- 
gustinus multis voluminibus defendit gratiam et justitiam fidei con- 
tra merita operum. Et similia docet Ambrosius de vocatione 
Gentium, et alibi. Sic enim inquit de vocatione gentium : Vil- 
esceret redemtio sanguinis Christi, nee misericordiae Dei huma- 
norum operum praerogativa succumberet, si justificatio quae fit per 
gratiam, meritis praecedentibus deberetur, ut non munus largi- 
entis, sed merces esset operantis. 

Quanquam autem haec doctrina contemnitur ab imperitis, 
tamen experiuntur piae ac pavidae conscientiae, plurimum earn 
consolationis afferre, quia conscientiae non possunt reddi tran- 
quillae per ulla opera, sed tantum fide, cum certo statuunt, quod 
propter Christum habeant placatum Deum. Quemadmodum 
Paulus docet Rom. 5. Justificati per fidem, pacem habemus 
apud Deum. Tota haec doctrina ad illud certamen perterre- 
factae conscientiae referenda est, nee sine illo certamine intelli- 



36G ARTICULI FIDEI PRAECIPUI. [App. I. 

gi potest. Quare male judicant de ea re homines imperiti et 
prophani, qui Christianam justitiam nihil esse somniant, nisi civi- 
lem et philosophicam justitiam. 

Olim vexabantur conscientiae doctrina operum, non audie- 
bant ex Evangelio consolationem. Quosdam conscientia expu- 
lit in desertum, in monasteria, sperantes ibi se gratiam merituros 
esse per vitam monasticam. Alii alia excogitaverunt opera, ad 
promerendam gratiam et satisfaciendum pro peccatis. Ideo mag- 
nopere fuit opus, hanc doctrinam de fide in Christum tradere, 
et renovare, ne deesset consolatio pavidis conscientiis, sed sci- 
rent, fide in Christum apprehendi gratiam et remissionem pecca- 
torum et justificationem. 

Admonentur etiam homines, quod hie nomen fidei non sig- 
nificet tantum historiae notitiam, qualis est in impiis et diabolo, 
sed significet fidem, quae credit non tantum historiam, sed etiam 
efTectum historiae, videlicet hunc articulum, Remissionem pec- 
catorum, quod videlicet per Christum habeamus gratiam, justiti- 
am et remissionem peccatorum. 

Jam qui scit, se per Christum habere propitium Patrem, is 
vere novit Deum, scit se ei curae esse, invocat eum ; Denique 
non est sine Deo sicut gentes. Nam diaboli et impii non pos- 
sunt hunc articulum credere, Remissionem peccatorum. Ideo 
Deum tanquam hostem oderunt, non invocant eum, nihil boni 
ab eo expectant. Augustinus etiam de fidei nomine hoc modo 
admonet lectorem et docet, in scripturis nomen fidei accipi, non 
pro notitia, qualis est in impiis, sed pro fiducia, quae consolatur 
et erigit perterrefactas mentes. 

Praeterea docent nostri, quod necesse sit bona opera facere, 
non ut confidamus per ea gratiam mereri, sed propter volunta- 
tem Dei. Tantum fide apprehenditur remissio peccatorum ac 
gratia. Et quia per fidem accipitur Spiritus Sanctus, jam corda 
renovantur, et induunt novos affectus, ut parere bona opera pos- 
sint. Sic enim ait Ambrosius : Fides bonae voluntatis, et justae 
actionis genetrix est. Nam humanae vires, sine Spiritu Sancto, 



App. I.] ARTICULI FIDEI PRAECIPUI. 367 



plenae sunt impiis afTectibus, et sunt imbecilliores, quam ut bona 
opera possint efficere coram Deo. Adhaec, sunt in potestate di- 
aboli, qui impellit homines ad varia peccata, ad impias opinio- 
nes, ad manifesta scelera. Quemadmodum est videre in phi- 
losophis, qui et ipsi conati honeste vivere, tamen id non potue- 
runt efficere, sed contaminati sunt multis manifestis sceleribus. 
Talis est imbecilitas hominis, cum est sine fide et sine Spiritu 
Sancto, et tantum humanis viribus se gubernat. 

Hinc facile apparet, hanc doctrinam non esse accusandam, 
quod bona opera prohibeat, sed multo magis laudandam, quod 
ostendit, quomodo bona opera facere possimus. Nam sine fide 
nullo modo potest humana natura primi aut secundi praecepti 
opera facere. Sine fide non invocat Deum, a. Deo nihil expec- 
tat, non tolerat crucem, sed quaerit humana praesidia, confidit 
humanis praesidiis. Ita regnant in corde omnes cupiditates, et 
humana consilia, cum abest fides et fiducia erga Deum. Quare 
et Christus dixit : Sine me nihil potestis facere, Joh. 15. Et 
Ecclesia canit : Sine tuo numine, nihil est in homine, nihil est 
innoxium. 

XXI. De cultu Sanctorum. 

De cultu sanctorum docent, quod memoria sanctorum pro- 
poni potest, ut imitemur fidem eorum, et bona opera juxta vo- 
cationem ; Ut Caesar imitari potest exemplum Davidis in bello 
gerendo ad depellendos Turcas a patria. Nam uterque rex 
est. Sed scriptura non docet invocare sanctos, seu petere auxil- 
ium a Sanctis. Quia unum Christum nobis proponit mediato- 
rem, propitiatorium, Pontificem et intercessorem. Hie invo- 
candus est, et promisit, se exauditurum esse preces nostras, et 
hunc cultum maxime probat, videlicet ut invocetur in omnibus 
afflictionibus. 1 Joh. 2. Si quis peccat, habemus advocatum 
apud Deum, etc. 

Haec fere summa est doctrinae apud nos, in qua cerni potest, 



368 ARTICULI FIDEI PRAECIPUI. [App. I. 

nihil inesse, quod discrepat a scripturis, vel ab Ecclesia Catho- 
lica, vel ab Ecclesia Romana quatenus ex scriptoribus nota est. 
Quod cum ita sit, inclementer judicant isti, qui nostros pro 
haereticis haberi postulant. Sed dissensio est de quibusdam 
abusibus, qui sine certa auctoritate in Ecclesias irrepserunt, in 
quibus etiam, si qua esset dissimilitudo, tamen decebat haec 
lenitas Episcopos, ut propter confessionem, quam modd recensu- 
imus, tolerarent nostros, quia ne Canones quidem tarn duri sunt, 
ut eosdem ritus ubique esse postulent, neque similes unquam 
omnium Ecclesiarum ritus fuerunt. Quanquam apud nos 
magna ex parte veteres ritus diligenter servantur. Falsa enim 
calumnia est, quod omnes ceremoniae, omnia Vetera instituta in 
Ecclesiis nostris aboleantur. Verum publica querela fuit, abusus 
quosdam in vulgaribus ritibus haerere. Hi quia non poterant 
bona conscientia probari, aliqua ex parte correct! sunt. 



APPENDIX NO. II. 



FORMULA 



FOR THE GOVERNMENT AND DISCIPLINE OF THE EVANGELICAL 
LUTHERAN CHURCH. 

[Published by the General Synod of said Church.] 



CHAPTER I. 

Preliminary Principles. 

Sec 1. We believe that from an examination of the works of 
nature and the course of events, we may derive evidence of the 
existence of God and the prominent truths of natural religion. 1 

Sec 2. But that the evidence of natural religion is not such 
as to afford us a satisfactory knowledge of the nature of God and 
our relation to him ; nor its influence sufficient to urge us to duty; 2 
and that therefore a further revelation from God is desirable. 

Sec 3. We believe that such a revelation God has given, at 
sundry times and in divers manners, unto the fathers, and in later 
days by his Divine Son Jesus Christ, and his inspired servants, 3 
and that this revelation is contained in the books known in protes- 
tant Christendom, as the Old 4 and New Testament ; that every 
individual is bound to receive this as his infallible rule of faith and 
practice, and to be governed by it. 5 

1 Rom. 1:20. 2 Acts 4: 12. Rom. 3:1.2. 3 Heb. 1: 1. 2. 

4 2 Tim. 3: 16. 5 John 5: 39. Acts 17: 11. John 14: 16. 17. 

47 



370 * GOVERNMENT AND DISCIPLINE. [A.pp. II. 

Sec. 4. We hold that liberty of conscience and the free exer- 
cise of private judgment in matters of religion, are natural and un- 
alienable rights of men, of which no government, civil or ecclesi- 
astical can deprive us. 1 

Sec. 5. As order is necessary to the prosperity of every asso- 
ciate body, and as Jesus Christ has left no entire, specific form of 
Government and Discipline for his church; it is the duty of every 
individual Church to adopt such regulations as appear to them 
most consistent with the spirit and precepts of the New Testament, 
and best calculated to subserve the interests of the church of 
Christ. 

Sec 6. And as men exercising the right of private judgment, 
agree in the opinion, that Christianity requires a social connexion 
among its professors, and as experience proves that men will dif- 
fer in some of their views of doctrine and discipline ; and as too 
much difference of opinion would be prejudicial to the objects of 
the association ; therefore reason dictates that those of similar 
views should associate together, that it is their duty to require for 
admission to church-membership among them, or for induction in- 
to the sacred office, and for continuance in either, such terms as 
they deem most accordant with the precepts and spirit of the Bi- 
ble. 

Sec 7. Upon the broad basis of these principles, was the Evan- 
gelical Lutheran Church founded immediately after the Reforma- 
tion. Adhering to the same principles, the Church in America is 
governed by three Judicatories : the Council of each individual 
Church, the District Synods, consisting of all the clergy and an 
equal number of laymen from a particular district of country, and 
one General Synod formed by representatives from all the dif- 
ferent Synods of the Lutheran Church. The ratio of clerical and 
lay-representatives is determined in the Constitution of the Gene- 
ral Svnod ; and the powers of this body are only those of an Ad- 
visory Council. 

l Rom. 2; 13. 15. and others. Dan. 6: 1. 23. Acts 4: 19. 



App. II. J OF THE CHURCH. 371 



CHAPTER II. 

Of the Church. 

PART I. OF THE INVISIBLE CHURCH. 

Sec. 1. The true or invisible Church of Christ is the collective 
body of all 1 those of every religious denomination in the world, 
who are in a state of grace. 2 

Sec. 2. The true Church of Christ is a spiritual 3 society, con- 
sisting of members whose qualifications 4 are spiritual, and who 
are associated for spiritual purposes. 5 

Sec. 3. It is a catholic or universal 6 society : its members not 
being confined to any particular nation or religious denomination. 

PART II. OF THE EXTERNAL OR VISIBLE CHURCH. 

Sec. 1. The visible church is the collective body of those who 
profess the Christian religion ; consisting of all those who have 
been admitted to membership by baptism, 7 and have not been de- 
prived of it by excommunication. 

Sec. 2. Of this society our Lord and Saviour Jesus Christ is 
the true and only head ; 8 having neither abandoned his church nor 
appointed any vicar in his stead. 

Sec. 3. As the spirit of Christianity leads its possessors to so- 
cial intercourse 9 with each other ; and as such a connexion is es- 
sential to the accomplishment of the object of the Christian church ; 
and as such a relation can subsist only among persons of contigu- 
ous residence ; therefore Christians living near together have from 
the time of the Apostles 10 formed themselves into societies for the 

1 Eph. 4: 1. 7. 2 Matth. 7: 21. 12: 50. Acts 10: 35. 

3 John 18: 36. 4 i John 4: 13. 

5 Eph. 4: 12. 1 Thess. 5: 11. 

6 1 Cor. 1: 2. John 10: 16. Rom. 12: 4. Eph. 4: 4. 6. 

7 Matth. 28: 19. 8 Eph. 5: 23. 24. 1: 22. 
9 John 13: 34. 35. Eph. 4: 3. 5: 19. 

io Acts 2: 41. 1 Thess. 2: 14. Gal. 1: 22. 



372 GOVERNMENT AND DISCIPLINE. [App. II. 

better attainment of the objects of the Christian institution. And 
every society participates in the duties of the whole church. 

Sec. 4. It is the duty of every such society and of the visible 
church at large, to have the word and sacraments administered 
in their purity, 1 to give an adequate and just support to the pas- 
tor or pastors who minister unto them, to provide for the perpetua- 
tion of an able and faithful ministry, 2 and to endeavour to propa- 
gate the gospel to the ends of the earth. 3 

Sec. 5. It is the duty of the church to watch over the purity 
and faithfulness of her members. 4 

Sec. 6. The jurisdiction of the church is purely spiritual ; it 
ought to have no connexion with the civil government, 5 neither 
ought its decisions be enforced by the arm of civil power. 

Sec 7. The power of the church is purely declarative, whether 
exercised by an individual church council, or by any other eccle- 
siastical judicatory, i.e. the Bible is their juridical code, and their 
decisions are valid only because founded on scripture. 

Sec. 8. The visible church is not an association to which we 
may belong or not at our option \ but it is the duty of every one 
who has an opportunity to be a faithful member of it. 6 



CHAPTER III. 
Of the Officers of the Church. 

OF PASTORS. 

Sec I. Our Lord and Saviour himself instituted the clerical 
office in the New Testament church, and made it of perpetual stand- 
ing. 7 The persons filling this office, are in scripture designated 

1 1 Tim. 4: 6. 6: 3.5. Gal. 1: 8.9. 

2 Tit. 1: 5. 2 Tim. 2. 3 Matth. 28: 19. 20. 
4 1 Cor. 5: 7. 13. 5 John 18: 36. 

6 Matth. 28: 19. 11: 28. 29. 

7 Matth. 28: 19. 20. 2 Tim. 2: 2. Tit. 1: 5. 



App. II.] OFFICERS OF THE CHURCH. 373 



by different names, as a bishop, presbyter or elder, &,c l indicative 
of the duties of the office. All these are by divine right of equal 
rank, 2 and their duties are principally these : to expound the word 
of God, to conduct the public worship of God, 3 to administer the 
sacraments of the church, 4 and to admonish men of their duties, 5 
as well as by all proper means, public and private, to edify the 
church of Christ. 

Sec. 2. Those other officers who were endowed with miracu- 
lous gifts, and whose instrumentality Christ used in first forming 
the church, were extraordinary and of temporary standing. 

Sec 3. Pastors are amenable for their conduct to the Synod 
to which they belong ; and that Synod is the tribunal which has 
the entire jurisdiction over them : excepting in those cases where 
a regular appeal is obtained to the General Synod, agreeably to Art. 
III. sec. 5. 1, 2. of the Constitution of General Synod. 

Sec 4. No minister shall knowingly grant to a member of an- 
other congregation any privileges of the church, which would be 
denied to said member by his own pastor. 

Sec 5. It is the sacred duty of every minister so to conduct 
himself, that his life shall present to his congregation an example 
of true Christian propriety of deportment : And should any minis- 
ter of our church be guilty of an open vice, (which may God in 
mercy prevent !) it shall be the duty of the church-council earnest- 
ly to exhort him several times to reformation, and if this should 
prove ineffectual, or if the case be such as to bring disgrace upon 
the church, to report him to the Synod. 

OF ELDERS AND DEACONS. 

Sec 6. The other officers of the church are Elders and Dea- 
cons, who are elected by the members of the church, as their 
agents to perform some of the duties originally devolving on them- 
selves. The principal duties of Elders are to aid the pastor or 
pastors in administering the government and discipline of the 

1 1 Cor. 4: 1. Eph. 4: 11. 

2 Luke 22: 25. 26. Acts 20: 17. compared with 28. 

3 Eph. 4: 11. 12. Acts 8: 28. 31. 1 Pet. 5: 1. 2. 

4 Matth. 28: 19. 1 Cor. 11: 23. 4: 1. 5 Acts 6: 2.6 



374 GOVERNMENT AND DISCIPLINE. [App. II. 

church ; to endeavor to preserve peace and harmony in the 
church ; to visit the congregational schools, and promote the re- 
ligious education of the children of the church; and to visit the 
sick and afflicted, and aid in the performance of such other duties 
as are incumbent on the church-council. 

The duties of the Deacons' office are principally these : to lead 
an exemplary life as commanded in Scripture, 1 to minister unto 
the poor, 2 extending to their wants and distributing faithfully 
amongst them the collections which may be made for their use ; 
to assist the pastor in the administration of the Eucharist, to at- 
tend and render all necessary service at stated worship ; to see that 
their minister receives a just and adequate support according to 
the commands of our Lord ; to administer the temporal concerns 
of the church ; and to aid in the performance of such other duties 
as are incumbent on the church-council. Both these officers are 
elected by the people, and it is their duty to feel the deepest inter- 
est in the advancement of piety among the members of the church, 
and to exert their utmost influence to promote it. 

Sec. 7. The elders and deacons are the representatives of the 
whole church, and each church shall determine the number of 
their officers and the term of their duration in office ; yet in no 
case shall they serve less than two years, nor more than eight, un- 
less re-elected. 

Sec. 8. When persons have been elected to the office of elder 
or deacon, they shall be inducted into their office according to the 
form prescribed by the church.* Those congregations which have 
been in the habit of having trustees, may, if they deem it expedi- 
ent, still retain them, and continue to them such privileges as they 
may deem expedient. 

l 1 Tim. 8: 13. and others. 2 Acts 6: 2. 6. 

* Vide "Liturgy," &c. 



App. II.] CHURCH COUNCIL. 375 



CHAPTER IV. 

Of the Church-Council. 

Sec. 1. The Church-council is the lowest judicatory of the 
church consisting of the pastor or pastors and all the elders and 
deacons of a particular church. 

Sec. 2. The pastor, together with half the other existing 
members of the council, and in the necessary absence of the pas- 
tor, two thirds of the remaining members of the council, shall con- 
stitute a quorum. 

Sec 3. But no business connected with the government or 
discipline of the church, shall be transacted without the presence 
of the minister, unless his absence is unavoidable or voluntary, or 
the church be vacant. And when present the pastor shall be ex 
officio chairman. 

Sec. 4. The church-council 1 shall have the superintend- 
ence of the temporal concerns of the church, and shall see that 
they are administered with wisdom, faithfulness and justice. They 
shall also elect a deputy to represent them at the annual synodical 
meeting. 

Sec. 5. It shall be the duty of the council to admit to mem- 
bership adults, who shall make application, and whom, on mature 
examination, they shall judge to be possessed of the qualifications 
hereafter specified. 2 They shall be obedient subjects of divine 
grace — that is, they must either be genuine Christians, or satisfy 
the church-council that they are sincerely endeavouring to become 
such. Also to admit to the communion of the church, all those 
who were admitted to church-membership in their infancy, and 
whom on like examination, they shall judge possessed of the above 
mentioned qualifications. No one shall be considered a fit subject 
for confirmation who has not previously attended a course of reli- 
gious lectures, delivered by the pastor on the most important doc- 
trines and principles of religion ; unless the pastor should be satis- 

1 1 Thess. 5: 12. 13. 

2 Mark 16: 16. John 3: 5. Acts 8: 12. 16: 14. 15. 



37G GOVERNMENT AND DISCIPLINE. [App. II. 

fied that the applicant's attainments are adequate without this at- 
tendance. And when adults are admitted to membership, their 
baptism shall if possible be performed publicly before the church : 
and when members who were baptized in their infancy are admit- 
ted to full communion, they shall in the same public manner con- 
Jinn their baptismal vows according to the form of confirmation 
customary in the church. 

Sec. 6. It is recommended to the church-council to keep a 
complete list of all the communing members of the church. 

Sec. 7. If any member of the church-council should conduct 
himself in a manner unworthy of his office, he may be accused be- 
fore the council, and if found guilty, his case shall be referred to 
the whole church for decision. 

Sec. 8. It shall be the duty of the council to administer the 
discipline of the church, on all those whose conduct is inconsistent 
with their Christian profession, or who entertain fundamental er- 
rors. 1 To this end they shall have power to cite any of their 
church-members to appear before them ; and to endeavour to ob- 
tain other witnesses when the case may require it. It shall fur- 
ther be the duty of the council, when any member offends, first 
privately to admonish him, or if necessary to call him to an ac- 
count, and when they shall deem these measures ineffectual, to 
suspend or ex-communicate him ; that is to debar him from the 
privileges peculiar to church-membership, according to the pre- 
cepts of the New Testament laid down in this form. It shall al- 
so be their duty to restore 2 those subjects of suspension or ex- 
communication, to all the privileges of the church, who shall man- 
ifest sincere repentance. Every act of ex-communication or of 
restoration may be published to the church, if deemed necessary 
by the majority of the council. 

Sec. 9. The church-council may at any time be convened by 
the minister ; and it shall be his duty to call a meeting when re- 
quested by two members of the council, or by one fourth of the 
electors of the church, or when directed by the Synod. 

Sec 10. It shall be the duty of the church-council to watch 

i 1 Cor. 5:7.13. 2 2 Cor. 2:7. Gal. 6: 1. 



App. II.] CHURCH COUNCIL. 377 

over the religious education of the children of the church, and to see 
that they be occasionally collected, for the purpose of being taught the 
Catechism of the church, and instructed in the duties and princi- 
ples of the Christian religion. The council of every church shall 
have the management of the school-house attached to that church, 
and shall be ex-qfficio trustees of the same. They shall endeavour 
to obtain pious, well qualified and faithful teachers, and to see 
that the children of the church, as far as practicable, attend this 
school, and that they be there also taught the Catechism of the 
church, and in general the duties of religion. In all places where 
there is not yet a school-house attached to the church, they shall 
encourage the people and endeavour to have one erected. And 
no person shall teach in any of our congregational school-houses 
without the permission of the church-council. 

Sec. 11. The church-council shall keep a record of their 
proceedings, of all the baptisms and marriages, and of persons 
admitted to sacramental communion; an abstract of which shall 
be annually sent to the Synod for inspection. 

Sec. 12. In all cases of appeal from the decisions of the 
church-council, the council shall take no further measures ground- 
ed on their decision until the sentence has been reviewed by the 
Synod. But if the decision appealed from be a sentence of sus- 
pension or ex-communication, it shall immediately take effect 
and continue in force until reversed by the Synod. And in every 
case of appeal, the church-council shall send a detailed and cor- 
rect account of their proceeding in the case, and of the charges 
and evidence on both sides. 

Sec. 13. Any vacant congregation also may send a delegate 
to lay its concerns before the Synod : And the church-councils 
of each clerical district may annually send to the Synod as many lay 
delegates as there are ministers present at the Synod from said dis- 
trict. 

48 



J578 GOVERNMENT AND DISCIPLINE. [App. II. 



CHAPTER V. 

Of Church Members. 

Sec. 1. The members of any particular church are all those 
members of the visible (see Chap. II. Sect. I.) church, who are as- 
sociated together under some form of Christian government and 
discipline, for divine worship and the better attainment of the ob- 
jects of the Christian institution. 

Sec. 2. Every church member is amenable to the council, and 
must appear before them when cited, and submit to the discipline 
of the church regularly administered. 1 

Sec. 3. It is the duty of every church member to lead a Chris- 
tian life : that is, to perform all the duties required of him or her 
in scripture. Thus it is the duty of adults to perform all the Chris- 
tian duties, not to neglect the public worship of God ; 2 nor the 
participation of the Lord's Supper 3 whenever an opportunity is af- 
forded. It is the duty of parents to educate their children in the 
nurture and admonition of the Lord, 4 to teach them the doctrines 
of the church, and to subject them to the ordinances of the same. 5 
And when young members reach the years of maturity and have 
attained the natural ability to partake of the Lord's Supper in the 
manner commanded, it is their duty to be worthy communicants at 
the Lord's table. 

Sec 4. Any member being dissatisfied with the decision of 
the church-council relative to himself, may appeal to the Synod. 
But in every such case, the applicant shall give notice to the church- 
council of his intention, either immediately, or within two weeks 
of the time when the sentence was made known to him ; and shall 
specify to them the reasons of his dissatisfaction and the ground of 
his appeal. 



1 Tit. 3: 10. Matth. 18: 17. 18. 

2 Heb. 10: 25. Col. 3: 16. Acts 2: 46. Matth. 18: 20. Exod. 20: 8. 
Psalm 84: 2. 9. 11. 

3 1 Cor. 11: 24. 25. 4 Eph. 6: 4. 
5 Eph. 6:4. 2 Tim. 3:14.-15. 



A pp. II.] ELECTIONS. 379 

Sec. 5. It is recommended, that when a member of one of our 
churches moves into the bounds of another, and wishes to be ad- 
mitted to the privileges of the church, he shall bring with him a 
certificate of good standing from his former pastor. 

Sec. 6. It is recommended as accordant with the principles of 
the New Testament, that the members of the church ought not to 
prosecute each other before a civil tribunal, until they have first 
made an attempt to settle their point of difference through the me- 
diation of their Christian brethren. 



CHAPTER VI. 

Of Elections. 

Sec 1. All congregational elections must be published by the 
church-council to the congregation at least two weeks before the 
election. 

Sec. 2. The council may publish a congregational meeting for 
any lawful purpose when they shall deem it necessary, and they 
shall be compelled so to do when required by one third of the law- 
ful electors of the church. 

Sec. 3. The electors of any particular church in our connex- 
ion, are all those who are in full communion with the same, who 
submit to its government and discipline regularly administered, 
and who contribute according to their ability and engagements to 
all its necessary expenditures. 

Sec 4. At all elections for Elders or Deacons, no person may 
be elected to either of said offices who is not a member in full com- 
munion with said church. 

Sec 5. When an election is held in a vacant congregation for 
a pastor, two thirds of all the electors shall be necessary to an elec- 
tion, and if the votes were not unanimous, it is recommended that 
the presiding officer shall invite the minority to concur in the de- 
cision. He shall give the members a certificate, signed by him- 
self, of the election. This certificate, with a statement of the sup- 



380 GOVERNMENT AND DISCIPLINE. [App. II, 



port 1 which they promise him, shall be a legal call to the pastor 
therein specified. 

Sec. 6. At elections for members of the church-council, the 
existing council shall nominate twice as many persons as are to be 
elected, and the church may nominate half as many more, from 
whom the officers may be chosen. 

Sec. 7. If from any cause, a vacancy occurs in the council in 
the interval between the stated elections, it shall be filled without 
delay by a special election, and the person thus elected shall serve 
until the regular expiration of the time of the member in whose 
place he was elected. 



CHAPTER VII. 

Of Prayer Meetings, fyc. 

Sec. 1. As Prayer is one of the most necessary duties of a 
Christian, 2 and as Prayer-meetings have been of the utmost impor- 
tance and usefulness, it is therefore most earnestly recommended 
to the different churches in our connexion, to establish and pro- 
mote them among our members. These meetings may be held in 
the church, school-house, or in private houses ; and their object is 
the spiritual edification of the persons present ; but the utmost pre- 
caution must ever be observed, that God, who is a Spirit, be wor- 
shipped in spirit and in truth — that they be characterized by that 
solemnity and decorum which ought ever to attend divine worship ; 
and that no disorder be tolerated, or any thing that is calculated to 
interrupt the devotions of those who are convened, or prevent their 
giving the fullest attention to him who is engaged in leading the 
meeting, — in short, that according to the injunctions of the Apos- 
tle, all things be done " decently and in order." 

Sec 2. It is solemnly recommended to all church-members, 

1 1 Tim. 5: 8. 1 Cor. 9: 14. Luke 10: 7. 

2 1 Thess. 5: 17. Luke 18: 1. Col. 4: 2. 



App. II.] SYNODS. 381 

and more especially to the members of the council, to make daily 
worship in their family a sacred duty. 1 

Sec. 3. It is recommended that no one shall be permitted in 
future to act as a sponsor, unless he or she be in full communion 
with the Christian church. 

Sec. 4. It is expedient that no person be permitted to preach 
in any of the churches in our connexion, except by consent of the 
pastor and council of said church, and in the absence of the pas- 
tor, by permission of the council. 



QHAPTER VIII. 



Of Synods. 

Sec 1. It was found necessary and profitable in the primitive 
church, to have an occasional meeting of different individual 
churches, for the purpose of consultation and mutual encourage- 
ment, in preserving their purity and promoting their welfare. 2 
This apostolical custom is retained in the Lutheran Church, un- 
der the name of Conference, Synod and General Synod. 

Sec 2. A Synod consists of all the ministers and licensed can- 
didates, and an equal number of lay-delegates, within a certain 
district. 

Sec 3. The number of lay-votes can never exceed that of the 
ordained clergyman and licentiates : and if a lay-delegate be pres- 
ent from a district from which there is no minister present in the 
Synod, he shall have a seat and the liberty of speech, but no vote. 

Sec 4. It shall be the duty of each Synod, to see that the 
rules of government and discipline prescribed in this Formula, are 
observed by all the congregations and ministers within their 
bounds, to receive appeals from decisions of church-councils, and 
of Special Conferences when regularly brought before them, and 

1 Acts 2: 44. Eph. 6: 4. Acts 10: 12. Jer. 10: 25. 

2 Acts 15: 2. 6. 22. 23—28. Acts 11: 22. 30. 21: 17. 18. Acts 6: 



382 GOVERNMENT AND DISCIPLINE. [App. II. 



review and reverse or confirm the decisions to which they refer ; 
to examine and decide on all charges against ministers and licen- 
tiates, that of heterodoxy alone excepted ; to form and change min- 
isterial districts ; to attend to any business relating to their church- 
es, which is regularly brought before them, to provide supplies for 
destitute congregations, and to devise and execute all suitable 
measures for the promotion of piety and the general prosperity of 
the church, not otherwise disposed of in this Formula. 

Sec. 5. To this end the Synod and Ministerium shall have 
power to cite any church-members within their bounds to appear 
before them ; and to endeavour to obtain other witnesses, when 
the case may require it. 

Sec. 6. If any congregation, hitherto in connexion with a 
Synod, should refuse to observe the resolutions of said Synod, or 
the provisions of this Formula, it shall be excluded from connex- 
ion from said Synod during the time of its refusal : nor shall any 
other Synod, nor any Lutheran minister or licentiate, take charge 
of it without special permission of the President. Provided, how- 
ever, that if the charter of an incorporated congregation be at va- 
riance with any articles of this Formula, said charter shall have 
precedence of those articles with which it is in conflict. 

Sec. 7. Any congregation may become connected with the 
Synod within whose bounds it is situated, by acceding to the pro- 
visions of this Formula, and making some annual contribution to- 
wards defraying the necessary expenses of said Synod. For this 
purpose an annual collection ought to be held in each congrega- 
tion. 

Sec 8. At least one meeting of each Synod shall be held eve- 
ry year, at such time and place as may have been determined on. 

Sec. 9. No minister or licentiate shall be absent from the 
meeting of the Synod without the most urgent necessity. In case 
of his absence, he shall, if possible, send to the Synod a written 
apology, for his absence. Voluntary ministerial engagements shall 
not be regarded as a sufficient excuse. Any minister or licen- 
tiate violating the provisions of this section, shall be called to ac- 
count by the President at the next meeting. 



App. II.] OFFICERS OF THE SYNOD. 383 

Sec. 10. These written apologies, as well as all other letters 
and papers intended for the Synod or Ministerium, ought to be 
addressed to the President. 

Sec. 11. The minister of the place in which the Synod is 
held, with the church council, shall endeavour to provide for the 
entertainment of the ministers, candidates and lay-delegates, by 
Christian friends. 

Sec 12. All the members of the Synod shall endeavour to 
assemble on the evening preceding the day appointed. 

Sec. 13. Divine worship shall be celebrated, during the meet- 
ing of the Synod, as often as may be convenient, and consistent 
with the business of the Synod. 

Sec 14. Ministers in good standing in other Synods, or in 
any sister churches, who may happen to be present, or who ap- 
pear as delegates from said bodies, may be received as advisory 
members, but cannot vote in any decisions of the Synod. 



CHAPTER IX. 

Officers of the Synod. 

Sec 1. The officers of each Synod shall be a President, Sec- 
retary and Treasurer, who are also the officers of the Ministe- 
rium. 

Sec 2. All these officers are annually chosen by ballot, from 
among the ordained ministers regularly belonging to the Synod, 
by a majority of the votes of the ministers, licentiates and lay-del- 
egates present. The same persons shall not be eligible for more 
than three successive years. 

president. 

Sec 3. The President shall deliver a synodical discourse at 
the meeting of every Synod : and he shall, in connexion with the 
pastor of the place, appoint the other individuals who are to 
preach during the session. 



884 GOVERNMENT AND DISCIPLINE. [App. II. 

Sec. 4. He shall at the beginning of every Synod, make a 
written report of all the official business transacted and letters re- 
ceived by him since the last meeting, and of all the important 
events which have occurred relating to his Synod, and may re- 
commend for their consideration any measures, which he may 
deem necessary or calculated to promote the cause of God. This 
report shall be laid on the table, and dealt with as with all other 
papers coming before the body. 

Sec. 5. He presides at all the meetings of the Synod and Min- 
isterium. 

Sec 6, The President has a right to take part in the discus- 
sions as well as any other member. When the house is equally 
divided on any question, he has the casting vote. In all other 
cases he has no suffrage, except when an election is made by bal- 
lot, and then he has not the casting vote. 

Sec 7. The President shall preserve order, not suffer more 
than one member to speak at a time, secure to each person liber- 
ty to speak without interruption from others, and shall prevent a 
speaker from deviating from the subject before the house. 

Sec 8. The President shall take care that each subject be 
duly considered before a decision be made. He shall distinctly 
rehearse each motion, when no one has any further observations 
to offer, and take the votes of the house on the same. 

Sec 9. When the votes are called for, they are to be given 
simply by Yea and Nay, and no further observations are then 
admissible. 

Sec 10. The President has the appointment of all commit- 
tees which are not to be elected by ballot, or otherwise : and eve- 
ry motion for the formation of a committee shall specify in what 
way it is to be formed. 

Sec 1 1. It is an important part of his duty to give council 
to every member of the Synod when he deems it expedient, and 
particularly to admonish and advise every erring brother. If 
accusation has been lodged against any member of this body ac- 
cording to Ch. III. Sec. 5. or if he has reason to believe that any 
minister or licentiate is living in any material violation of the 



App. II.] OFFICERS OF THE SYNOD. 385 



rules of this Formula, it shall be his duty to call upon the individ- 
ual to relieve his character from said imputation, before^the Synod 
or Ministerium. 

Sec. 12. Should the President remove from the limits of the 
Synod or depart this life, then the Secretary shall succeed him, and 
discharge the duties of the President, until the next Synod. 

SECRETARY. 

Sec. 13. The Secretary shall keep a faithful and accurate ac- 
count of all the proceedings of the Synod and Ministerium ; care- 
fully preserve all the papers, the seal, &c. of the Synod subject to 
their direction, and shall do all the official writing of the Synod 
not otherwise provided for. 

Sec. 14. He shall give notice (either by circular or in the 
public papers, as each Synod may direct,) to each minister and 
licentiate belonging to the Synod, of the time and place of the 
synodical meeting, at least six weeks previous to the time appoint- 
ed. 

Sec 15. He is to keep a register of the names of all the min- 
isters and licensed candidates, arranged according to their age in 
office, and also of the congregations whether vacant or not, con- 
nected with the Synod. 

Sec 16. If the accumulation of business should render it ne- 
cessary /the President may appoint an assistant Secretary, whose 
office shall expire at the close of the meeting of the Synod. 

Sec 17. If in the recess of the Synod, the Secretary should 
remove into the bounds of another Synod, or should depart this 
life, the President shall require the Archives, the seal, and all 
other property of the Synod to be delivered to him, and shall re- 
tain the charge of them until the next session of the Synod, when 
he shall appoint a Secretary pro tem. 

Sec 18. Unless the Archives are otherwise disposed of by 
the Synod, they shall be in the charge and custody of the Secre- 
tary. Any minister or delegate of a congregation connected with 

49 



386 GOVERNMENT AND DISCIPLINE. [App. II. 

said Synod shall have free access to them ; but no part of them 
shall be allowed to be taken away or destroyed. 

TREASURER. 

Sec. 19. The Treasurer shall take charge of all the monies 
belonging to the Synod, and shall keep them subject to its order. 
He shall keep, and present at each annual meeting, a detailed 
and faithful account of the state of the Treasury. 

Sec. 20. Should the Treasurer, during the recess of the Sy- 
nod, remove out of the bounds of the Synod, or be removed by 
death, the President shall have ail the monies, certificates, bonds 
and documents belonging to the Synod, delivered into his hands, 
and shall have the charge of them until the next Synodical ses- 
sion. 



CHAPTER X. 

Other Members of a Synod. 

Sec 1. It is the duty of every ordained minister, licentiate 
and lay-delegate of every Synod, not only to observe the provis- 
ions of this Constitution himself; but also, as far as is in his pow- 
er, see that it is obeyed by all connected with it. 

ORDAINED MINISTERS AND LICENTIATES OR CANDIDATES. 

Sec. 2. It is recommended to every ordained minister and 
licentiate, to aid in circulating among the members of his charge, 
the books proposed by the Synod and General Synod for use. 

Sec 3. No minister or licentiate shall interfere with the con- 
gregations of another, by preaching or performing other ministe- 
rial duties in them, except by his request or consent, if present ; 
nor in his absence, if he have reason to think that any evil would 
result to said church. 



App. II.] OTHER MEMBERS OF A SYNOD. 387 

Sec. 4. Any minister or licentiate in good standing, who re- 
moves from the bounds of one Synod into those of another, shall, on 
application to the President, receive a certificate under his signa- 
ture, of his. honorable dismission; and such a certificate shall be 
required by the Synod into which he removes, when he applies 
for admission into it. 

Sec. 5. Every ordained minister has the right to leave his 
charge and remove to another whenever he believes it is his duty 
to do so ; yet he must give the President timely notice of his in- 
tended removal. 

Sec 6. A licensed candidate shall have liberty to visit vacant 
congregations, either upon receiving an invitation from them, or 
upon the advice of the Synod or President. 

Sec 7. After a licentiate has a stated charge he shall be re- 
stricted to it, and shall not resign it without the consent of the 
Ministerium, or, in its recess, of the President. 

Sec 8. A licentiate has power to perform all the ministerial 
functions during the time specified in his license. 

Sec 9. In addition to the obligations of ministers specified 
Ch. III. Sec. 1. it is the duty of licentiates particularly to devote all 
their leisure time to their personal improvement and knowledge 
and grace, to receive counsel from the President, and to apply to 
him for advice in cases of difficulty. 

Sec 10. Every licentiate must keep a general journal of his 
ministerial acts, which, with a few sermons of his own composi- 
tion, he must deliver, or send annually for the inspection of the 
Ministerium. 

lay-delegates. 

Sec 11. Each lay-delegate, entitled to a seat by this Con- 
stitution, shall have equal rights with the ministers in all business 
belonging to the Synod ; that is, may take part in the debates, of- 
fer resolutions and vote on all Synodical questions. 



388 GOVERNMENT AND DISCIPLINE. [App. II. 



CHAPTER XI. 

Order of Business. 

It is recommended, that the transactions of the Synod be con- 
ducted as follows : 

1. At the time appointed for the meeting, the members present 
shall assemble, and if four ordained ministers and two lay-dele- 
gates be present, they shall constitute a quorum. 

2. The President shall open the first session by a prayer, af- 
ter the brethren have unitedly sung an hymn. And every session 
of the Synod and Ministerium shall be opened and closed with 
prayer. In the absence of the President, the first prayer shall 
be made by the Secretary, and if he also be absent, by one of the 
elder ministers present. 

3. After prayer the Secretary shall call the names of all the or- 
dained ministers and licentiates belonging to the Synod, and note 
the absentees. 

4. The lay-delegates shall then exhibit the certificates of their 
appointment, and their names be registered by the Secretary as 
members of the Synod. 

5. The President shall make his report (Chap. IX. Sec. 4.) 
as the last official act of his office, and then inform the members, 
that 

6. The election of officers for the ensuing year is now to be 
attended to. 

7. Admission of delegates or ministers from other ecclesiasti- 
cal bodies : according to Chap. VIII. Sec. 14. 

8. The minutes of the last Synod may be read. 

9. All papers intended for the Synod or Ministerium are to 
be handed in, and verbal notice may be given of any important 
business intended to be brought before the Synod. 

10. The Secretary shall then number the papers as arranged 
by the President, after which they shall be taken up and discuss- 
ed before the whole house in numerical order, or be first referred 



App. II.] PROCESS AGAINST A MINISTER. 389 



to committees, as the house may direct. The reports of Commit- 
tees may be heard and acted on at any time, and the intervals 
filled up by the succeeding items. 

11. Each minister shall be called on by the Secretary for the 
record of persons baptized and confirmed, as well as of the regu- 
lar communing members belonging to his churches (Chap. IV. 
Sec. 11.) as also of the number of schools. 

12. The Treasurer's account shall be heard. 

13. The number of vacant congregations be inquired into, and 
provision made for them. 

14. Promiscuous business. 

15. Election of delegates to the General Synod, or to other 
ecclesiastical bodies, and of Directors of the Theological Semina- 
ry at Gettysburg. 

16. Choice of the time and place for the next meeting of Sy- 
nod. 

17. Dissolution of the Synod, and annunciation of the time 
of the ministerial session. 

18. Should the President or Secretary be absent at the proper 
time for opening a session, the members present may elect others 
pro tempore. 



CHAPTER XII. 

Process against a Minister. 

Sec. 1. As the honour and success of the gospel depend very 
much on the character of its ministers, every Synod ought to 
guard with the utmost care and impartiality the conduct of its 
members. 

Sec. 2. All Christians should be very cautious in giving cred- 
it or circulation to an ill report of any man, and especially of a 
minister of the gospel ; if any man knows a minister to be guilty 
of a private censurable fault, he should warn him in private. If 



390 GOVERNMENT AND DISCIPLINE. [App. II. 



this prove fruitless, he should apply to the church-council, who 
shall proceed as specified in Chap. III. Sec. 5. 

Sec. 3. If accusation be lodged according to Chap. III. Sec. 5. 
with the President within four months of the time of the next Syn- 
odical meeting, he shall defer the matter to said meeting ; yet if the 
charge be one of drunkenness, lewdness, circulating fundamen- 
tal errors in doctrine, or a higher crime, he shall immediately di- 
rect the accused to suspend all his ministerial duties until his 
case is decided. If such accusation is lodged with the President 
at an earlier date, he shall if the charge be one of drunkenness, 
lewdness, circulating fundamental error in doctrine, or higher 
crime, immediately give notice to all the members of the Con- 
ference district to which the accused belongs, to meet without de- 
lay at a suitable place, and institute a formal investigation of the 
case, according to the principles of this Formula. The Chairman 
of said Conference district shall immediately fix the time and 
place of the meeting, and give at least fifteen days' notice of the 
same to each minister in the district, and also to the parties con- 
cerned. 

Sec. 4. If the Synod is not divided into Conference Districts, 
the President shall appoint a Committee of three ordained minis- 
ters, shall fix the time and place of their meeting, and give all the 
notices as above required of the Chairman of the Conference dis- 
trict. 

Sec 5. Any three members of the Conference or of the Com- 
mittee above named, shall have power to proceed and hold a fair 
and impartial investigation of the case, and to take all such mea- 
sures as may be just and necessary to determine the guilt or in- 
nocence of the accused. 

Sec 6. If the accused confess, and the matter be base and fla- 
gitious, such as drunkenness, lewdness, circulating fundamental 
error in doctrine, or a higher crime, however penitent he may be, 
he must immediately be suspended from the exercise of his office, 
and if thought expedient, a time be appointed for him publicly to 
confess to the congregation and the world his guilt and peni- 
tence. 



App. II.] PROCESS AGAINST A MINISTER. 391 



Sec. 7. If a minister, accused of atrocious crimes, being duly 
notified refuses to attend the investigation, he shall still be imme- 
diately suspended from office. 

Sec. 8. If the accused deny the charge, and yet on examination 
of the evidence is found guilty ; the Conference or Committee shall 
nevertheless proceed to pass sentence on him. 

Sec. 9. The highest punishment which can be inflicted by a 
Special Conference or Committee appointed as above specified, is 
suspension from clerical functions ; and this sentence is to be re- 
ported to the next meeting of the Synod, and remains in force until 
reversed by the Synod or Ministerium, as the case may be. 

Sec 10. Any minister intending to appeal from the decision 
of a Conference or Committee, shall give notice of it to his accu- 
sers within three weeks of the time when the decision was made ; 
that both parties may be prepared for a new trial. 

Sec. 11. Special Conferences not specially convened for the 
purpose, may attend to any charges of importance against a minis- 
ter within their bounds, if all the parties concerned are prepared 
and willing to proceed. 

Sec 12. If at any time, accusation be lodged with the President, 
according to Chap. III. Sec. 5. for a less crime than those above 
specified Sec. 3. he shall take no other steps in the case than to 
write a letter to the accused and accusers, exhorting them to mutual 
forbearance, and referring them to the next Synod. 

Sec 13. If accusation against a minister be made immediate- 
ly to the Synod, and the Synod believe themselves in possession of 
all the evidence necessary to a just decision, the case may be im- 
mediately examined and sentence passed. But if the necessary 
evidence be not before them, and the crime be such as is specified 
in Sec. 3. they shall appoint a meeting of the Conference to which 
the accused belongs, or, if there be no Conference district, of a 
Committee who shall proceed as above specified. 

Sec 14. If a minister be found guilty of drunkenness, funda- 
mental heresy, lewdness or higher crimes, his sentence of suspen- 
sion shall not be removed until after some time of penitent, hum- 
ble and edifying conduct. And he cannot be restored by any ju- 



392 GOVERNMENT AND DISCIPLINE. [ApP- H. 

dicatory but the Synod, or by the Ministerium, if his case was 
one of fundamental heresy. 

Sec. 15. If the common report of a minister's guilt of any 
of the charges above specified, be such as seriously to injure the 
cause of religion, and his own churches do not proceed against him, 
it shall be the duty of any other minister or layman, having obtain- 
ed two other signatures of credible men, to report the case to the 
President. 



CHAPTER XIII. 

Vacant Congregations. 

Sec. 1. Vacant congregations which cannot be immediately 
supplied with a minister, are advised to assemble on the Lord's 
day, to select some member of the church, of suitable capacities 
and character, to conduct the exercises, and engage in the worship 
of God, as recommended in Chap. VII. Sec. 1. 

Sec 2. It is also recommended, that at these meetings, a por- 
tion of the Scriptures, of the prayers contained in the Liturgy, or 
some select sermon, such as are approved by the President of the 
Synod, be read. 



CHAPTER XIV. 

Of Missions. 

As the blessed Saviour left to his followers the command : Go 
ye and make disciples of all nations, baptizing them in the name 
of the Father, of the Son and of the Holy Ghost, and teaching them 
to observe all things whatsoever I have commanded you j 1 the 
Synods shall regard it as a sacred duty to adopt, from time to time, 
such measures as they may deem best calculated to execute this 
solemn injunction. 

1 Matth. 28: 19. 20. 



App. II.] SPECIAL CONFERENCES. 393 



CHAPTER XV. 

Election of Delegates and Directors. 

The election of delegates to the General Synod and of Direc- 
tors of the Theological Seminary at Gettysburg, shall always be 
held by ballot, and a licensed candidate shall not be eligible to 
either of these offices. 



CHAPTER XVI. 

Special Conferences. 

Sec. 1. It is earnestly recommended that each Synod divide 
itself into two or more districts, for the purpose of holding Special 
Conferences ; which may be held either on a week-day or sabbath. 

Sec. 2. It is desirable, where ministers do not live too far apart, 
that at least two Conferences should be held annually in each dis- 
trict. They ought to last two days, and the chief business to be 
performed at them is to awaken and convert sinners and to edify 
believers by close practical preaching of the gospel. 

Sec 3. The state of religion in the churches of the district 
ought to be enquired into, and at least an hour be spent by the 
Conference alone in conversation on subjects relating to pastoral 
experience. 

Sec 4. These districts ought to contain between five and ten 
ministers, and when the number becomes greater, a new district 
ought to be formed. 

Sec 5. These Conferences ought to be held alternately, in some 
congregation of each minister and licentiate belonging to the dis- 
trict. 

Sec 6. Special Conferences may examine into any business of 
congregations, which is regularly referred to them, and give their 
advice ; but no Conference shall, under any pretext whatever, per- 
form any business connected with the licensure or ordination of 
candidates for the ministry. 

50 



394 GOVERNMENT AND DISCIPLINE. [App. II. 

Sec. 7. Lay-delegates may also be sent to these Conferences, 
under the same regulations as to Synods, if it is thought advisable 
by the Synod. 



CHAPTER XVII. 

Ministerial Session. 

Sec. 1. The clergy shall then hold a meeting consisting ex- 
clusively of Scripture elders, that is, preachers, 1 for the purpose of 
attending to those duties which Christ and his apostles enjoined 
upon them alone, viz. Examination, Licensure and Ordi- 
nation of candidates for the ministry. This meeting is called the 
Ministerium or Presbytery, 2 by which, in Scripture, is meant min- 
isters alone. 

Sec 2. Licensed candidates may be present at the Ministerial 
meeting, unless requested to withdraw, and may take part in dis- 
cussions, but have no vote. 

Sec 3. The Ministerium shall also be the proper body, by 
whom all charges of heresy against a minister, are to be examined 
and decided : as also all appeals from the decision of a church- 
council on a charge of heresy against a layman, or from the decis- 
ion of a Special Conference on a similar charge against a minister. 

Sec 4. When ordained ministers of other religious denomina- 
tions, make application for admission into connexion with a Synod, 
the Ministerium shall be the body to decide on the case. 

Sec 5. A majority of two thirds of the ordained ministers shall 
be required, either for the licensure of an applicant as well as the 
renewal of his license, or the ordination of a licensed candidate, or 
the admission of an ordained minister of another denomination. 

Sec 6. No minister or licentiate, coming from a Foreign 
Country, shall be received as a member of any Synod, until after a 
residence of two years in this country, and unexceptionable deport- 

i Acts 20: 17. 28. 
9 1 Tim. 4: 14. 



App. II.] MINISTERIAL SESSION. 395 

ment during that time. Excepting only, that if an ordained min- 
ister comes well recommended for piety and learning, by a Con- 
sistorium, or a number of individuals known to the Ministerium as 
orthodox and evangelical, and if the Ministerium believe they can 
safely confide in the testimonials, they may receive him for twelve 
months, after which the vote for his permanent reception as a reg- 
ular member shall be taken, and the case decided according 
to Sec. 5. 

Sec. 7. All business not specifically entrusted to the Ministeri- 
um in this Formula, shall belong to the Synod. 

Sec. 8. The order of business in the Ministerium may be as 
follows : 

1. After the session has been opened with prayer, the Presi- 
dent shall communicate any business which he may have to report 
or propose. 

2. The licentiates shall hand in their licenses, sermons, and 
journals, which ought if possible to be read by the licentiate before 
the whole body. If want of time renders this inconvenient, Com- 
mittees ought then to be appointed to examine and report on them. 

3. Applicants for licensure are examined. 

4. After the examination of the applicants and of the sermons 
and journals of licentiates, the applicants and licentiates may be 
desired to withdraw, and the question of their licensure and re- 
newal of license or ordination, be discussed and decided. 

5. The licensure and ordination may be performed either in 
the Ministerium, or at an appointed hour, before a promiscuous 
assembly. 

6. Promiscuous matters relative to Ministerial business may 
then be attended to. 

7. Some time then shall be spent in conversation on pastoral 
experience. 

8. The session closed as directed Ch. XII. Sec. 2. 



39G GOVERNMENT AND DISCIPLINE. [App. II. 



CHAPTER XVIII. 

Examination and Licensure of Candidates. 

Sec. 1. The examination shall be conducted by an Examining 
Committee of two or more ordained ministers, appointed for the pur- 
pose at the meeting of the previous year, or by a Committee ap- 
pointed at the time. As these examinations may be highly inter- 
esting and useful to the whole Ministerium, and will be more faith- 
fully performed if public, it is earnestly recommended that they be 
performed before the whole body. 

Sec. 2. After the examination by the Committee is ended, ev- 
ery member of the Ministerium has the right to ask the applicant 
any additional questions. 

Sec. 3. The examination shall embrace at least the following 
subjects, viz. Personal piety and the motives of the applicant for 
seeking the holy office, the Greek and Hebrew Scriptures, the Evi- 
dences of Christianity, Natural and Revealed Theology, Church 
History, Pastoral Theology, the rules of Sermonizing, and Church 
Government. 

Sec. 4. No Ministerium shall, in any case whatever, license an 
individual whom they do not believe to be hopefully pious. Nor 
shall any applicant, extraordinary cases excepted, be licensed, 
whom the Ministeriun do not find possessed of a competent acquaint- 
ance with the subjects named in Sec. 3. the Hebrew language alone 
excepted. 

Sec 5. The Ceremony of Licensure shall be performed as 
follows : viz. after an address from the President as prescribed in 
the Liturgy, he shall read the duties and privileges of licentiates in 
Ch. 10. Sec. 6. — 10. and then propose to him the following ques- 
tions : 

1. Do you believe the Scriptures of the Old and New Testa- 
ment to be the word of God and the only infallible rule of faith 
and practice I 1 

2. Do you believe that the fundamental doctrines of the word of 

12 Tim. 3: ]6. Eph. 2: 20. 



A pp. II.] ORDINATION. 397 



God are taught in a manner substantially correct in the doctrinal 
articles of the Augsburg Confession ? l 

3. Do you promise, by the aid of God, faithfully to per- 
form all the duties enjoined on you in this Formula, and to sub- 
mit yourselves to its rules of Government and Discipline, so long 
as you remain a member of a Lutheran Synod 1 2 

Sec. 6. These questions being answered in the affirmative, 
the President offers up a suitable prayer, delivers him his license, 
and concludes with a short address as directed in the Liturgy. 

Sec. 7. All licenses shall extend to the time of the next an- 
nual meeting of the Ministerium, and shall be renewed as a mat- 
ter of course, whether the licentiate be present or not, unless sat- 
isfactory reasons are known to the Ministerium, which render a 
renewal inexpedient. And if for any reason, no meeting be held 
at the appointed time, the licenses granted by said Ministerium 
shall remain in force, until revoked at a subsequent meeting. 

Sec 8. If a licentiate after some time of probation, does in 
the judgment of the Ministerium, prove himself unqualified for 
the duties of the ministry, his license shall be withdrawn. 



CHAPTER XIX. 

Ordination. 

Sec. 1. Whenever the Ministerium has decided that an indi- 
vidual shall be ordained, the ceremony may be performed, either 
at the time by the assembled Ministerium, or if preferred, in the 
church by which he has been called, by the Special Conference, 
or by a Committee appointed for the purpose by the President. 

Sec 2. The Ceremony of ordination, wherever performed, 
shall be as follows : viz. 

1. A sermon shall be preached by a person previously ap- 

1 2 Tim. 1 : 13. 

2 2 Pet. 5: 5. 



398 GOVERNMENT AND DISCIPLINE. [App. II. 

pointed, on the nature, duties and responsibilities of the minis- 
terial office. 

2. The President of the Ministerium, or the Chairman of 
the Conference or Committee, shall then, after a short address, 
such as is contained in the Liturgy, propose to the candidate the 
following questions : 

1. Do you believe the Scriptures of the Old and New Tes- 
tament to be the word of God, and the only infallible rule of 
faith and practice ? 

2. Do you believe that the fundamental doctrines of the 
word of God, are taught in a manner substantially correct, in 
the doctrinal articles of the Augsburg Confession? 

3. Do you promise, by the aid of God, faithfully to per- 
form all the duties enjoined on you in this Formula, and to sub- 
mit yourself to its rules of Government and Discipline, so long as 
you remain a member of any Lutheran Synod? 

4. Do you believe that in seeking the ministerial office you 
are influenced by a sincere love to God your Saviour, and de- 
sire to promote his glory in the welfare of men ? 

5. Do you promise faithfully and zealously to preach the 
truths of the gospel of our Lord and Saviour Jesus Christ, as con- 
tained in the Holy Scriptures ? 

Sec. 3. These questions being answered in the affirmative, the 
candidate shall kneel down, when the President or presiding 
minister shall ordain him after the apostolic example by prayer 1 
and the laying on of the hands of the ministry 2 i. e. presbytery. 
The candidate shall then rise, and the officiating minister, and af- 
ter him the ordained ministers present shall take him by the right 
hand and welcome him to take part in the ministry with them. 3 
(The ceremonies may then be concluded by the benediction. But 
if the ordination was performed in a church to which he is called, 
the presiding minister shall proceed without any interruption with 
the ceremonies of installation.) 

1 Acts 13 : 2. 3. 2 1 Tim. 4 : 14. 3 Acts 1: 25. 



App. II.] Installation. 399 



CHAPTERXX. 
Installation. 

Sec. 1. He shall then propose to the minister just ordained this 
question : viz. Are you willing to take charge of this congregation, 
and do you promise by the grace of God, faithfully to discharge the 
duties of a Christian pastor to them ? 

Sec. 2. This question being answered in the affirmative, the 
President shall ask the congregation : 

Do you desire to receive as the regular pastor of your 

church (or churches) to which you have given him a call 1 And 
do you promise faithfully to discharge towards him the duties, 
which a Christian congregation owe to their pastor 1 

These questions being answered in the affirmative ; The pre- 
siding minister shall solemnly pronounce the individual installed 
to be the regular pastor of said charge ; and conclude with the 
benediction. 

Sec 3. If a minister already ordained, is to be installed, the 
ceremony of Installation shall be preceded by a sermon on the re- 
lation between a minister and the people of his charge, or on some 
suitable subject, by a person previously appointed. The minister 
shall then be formally installed, according to Sec. 1. 2., after 
which, a charge may be delivered by a minister previously appoint- 
ed, to the pastor and his people on their respective duties, and the 
whole be closed with the benediction. 



P. S. As different Synods might differ in opinion relative to 
matters of a minor nature, so many particulars only as are neces- 
sary to general uniformity, and harmony of operation among the 
churches, were introduced into this Formula. Each Synod adopt- 
ing this Constitution, has the power to form such by-laws, as may 
seem proper to itself. 



400 CONSTITUTION OF THE GENERAL SYNOD. [App. II. 



CONSTITUTION 



GENERAL SYNOD OF THE EVANG. LUTHERAN CHURCH 



IN THE UNITED STATES OF NORTH AMERICA. 

[Translated from the original German copy.] 

Jesus Christ, the Supreme Head of His Church, having pre- 
scribed no entire specific directory for government and discipline, 
and every section of his church being left at full liberty to make such 
regulations to that effect, as may be most adapted to its situation 
and circumstances, therefore — Relying upon God our Father, in 
the name of our Lord Jesus Christ, under the guidance and direc- 
tion of the Holy Spirit in the Word of God, for the promotion of 
the practice of brotherly love, to the furtherance of Christian con- 
cord, to the firm establishment and continuance of the unity of 
the Spirit in the bond of peace — We, the Deputies of the " Ger- 
man Evangelical Lutheran Synod of Pennsylvania and the neigh- 
bouring States," of the " German and English Evangelical Lu- 
theran Synod in the State of North Carolina and the bordering 
States," of the " Evangelical Lutheran Ministerium in the State 
of New York, and the neighbouring States and Countries," and 
of the " Evangelical Lutheran Synod of Maryland and Virginia, 
&c." for ourselves and our successors, do adopt the following fun- 
damental articles : viz. 

ARTICLE I. 

The Name, Style and Title of this Convention shall be : " The 
Evangelical Lutheran General Synod of the United States of 
North America" 



App. II.] CONSTITUTION OF THE GENERAL SYNOD. 401 



ARTICLE II. 



This General Synod shall consist of the Deputies from the sever- 
al Evangelical Lutheran Synodical Conventions in the United 
States, who may join themselves thereunto, and be duly acknow- 
ledged as members thereof, in the following ratio, namely : 

Every Synodical body, or Synod (whether of Ministers only, or 
of Ministers and Lay Deputies together) containing six Ministers, 
may send one ; if it contain fourteen, two; if twenty-five, three ; 
if forty, four ; if sixty, five; and if it contain eighty-six Ministers 
or upwards, six Deputies of the rank of ordained Ministers, and an 
equal number of Lay Deputies. 

Each Deputy, appearing in the General Synod according to 
this ratio, shall, except as is hereinafter provided, enjoy an equal 
right and vote with all others. Every Synod may choose its Dep- 
uties in such a way and manner as to them may seem proper ; and 
shall pay the travelling expenses of the same to and from the Gen- 
eral Synod, until the General Synod shall have established for it- 
self a treasury from which the future expenses may be discharged. 

ARTICLE HI. 

The business of the General Synod shall be as follows, namely : 
Sec 1. The General Synod shall examine the Proceedings of 
the several Synods and Ministeriums belonging to this association, 
in order that they may obtain some knowledge of the existing 
state and condition of the Church. The several Synods, there- 
fore, shall transmit as many copies of their proceedings to the Gen- 
eral Synod, as there shall be members contained in the General 
Synod. 

Sec. 2. With regard to all Books and Writings proposed for 
public use in the church, the General Synod shall act as a joint 
committee of the special Synods and Ministeriums, after the fol- 
lowing manner, viz. 

1. The General Synod shall examine all books and writings 
such as catechisms, forms of liturgy, collections of hymns, or con- 
fessions of faith, proposed by the special Synods for public use, and 
give their wellconsidered advice, counsel or opinion concerning 
51 



402 CONSTITUTION OF THE GENERAL SYNOD. [App. II. 

the same. No Synod, therefore, and no Ministerium, standing in 
connexion with this General Synod, shall set forth any new book 
or writing of the kind above mentioned, for public use in the 
church, without having previously transmitted a full and complete 
copy thereof to the General Synod, for the purpose of receiving 
their said advice, counsel or opinion. 

2. Whenever the General Synod shall deem it proper or neces- 
sary, they may propose to the special Synods or Ministeriums, new 
books or writings of the kind mentioned above, for general or spe- 
cial, public use. Every proposal of the kind, the several or res- 
pective Synods and Ministeriums shall duly consider, and if they, 
or any one of them, shall be of opinion, that the said book or books, 
writing or writings, will not conduce to the end proposed, then, 
and in such a case, it is hoped, that the reasons of such opinion 
will be transmitted to the next convention of the General Synod, 
in order that the same may be entered on their journal. 

3. But no General Synod can be allowed to possess, or arro- 
gate unto itself, " the power of prescribing among us uniform cer- 
emonies of religion for every part of the Church ;" or to introduce 
such alterations in matters appertaining to the faith^ or to the mode 
of publishing the Gospel of Jesus Christ, (the Son of God, and 
ground of our faith and hope) as might in any way tend to burden 
the consciences of the brethren in Christ. 

Sec. 3. If hereafter twenty-five ministers, dwelling together, 
within a certain marked boundary, fifteen of whom, being ordain- 
ed ministers, shall apply to the General Synod for permission to 
create within themselves a Special Ministerium, and the Synod or 
Ministerium to which they have previously belonged, do not, upon 
due notice given of their intention so to apply, make any serious or 
important objection, then the General Synod shall have power to 
grant the permission ; and if within the bounds of a whole state no 
special Synod or Ministerium shall yet have existed, and six or- 
dained ministers residing therein shall apply for permission to cre- 
ate within themselves a special Ministerium, the General Synod 
shall authorize the establishment of a new Synod and Ministerium 
within the said State. But until the permission or authority be 



App. II.] CONSTITUTION OF THE GENERAL SYNOD. 403 

thus formally conceded, no Deputies of a new Synod or Ministeri- 
um shall be acknowledged to have a seat and vote in the General 
Synod. 

Sec. 4. With regard to the grades in the Ministry, the Gener- 
al Synod may give to the several Ministeriums well considered 
advice, wherein the circumstances of time, place and condition 
must be duly contemplated, and a beneficial uniformity, and ac- 
tual equality of rank among the several ministers, must, as much 
as possible, be had in view. The General Synod shall also advise 
such rules and regulations among the several Synods and Ministe- 
riums, as may prevent unpleasant and unfriendly collisions, that 
might otherwise arise out of any differences of grades existing 
among them, or from any whatever other possible causes. 

Sec. 5. The General Synod shall not be looked upon as a 
Tribunal of Appeal ; it may, however, be employed in the follow- 
ing cases and after the following manner : 

1. The General Synod may give advice or opinion, when com- 
plaints shall be brought before them by whole Synods, Ministe- 
riums, Congregations, or individual Ministers, concerning doc- 
trine or discipline. They shall however be extremely careful, 
that the consciences of the Ministers of the Gospel be not burden- 
ed with human inventions, laws or devices, and that no one be 
oppressed by reason of differences of opinion on nonfundamental 
doctrines. 

2. If Parties, differing in matters of doctrine and discipline, 
refer the cause of difference, in a brotherly manner, to the Gener- 
al Synod, they shall institute a close and exact scrutiny and ex- 
amination thereof, and give their opinion on the subject of differ- 
ence, according to their best insight of right, equity, brotherly 
love and truth. 

3. If difference between Synods be referred, the votes thereon 
shall be taken by Synods, and the referring Synods shall have no 
vote. 

Sec. 6. The General Synod may devise plans for seminaries 
of education and missionary institutions, as well as for the aid of 



404 CONSTITUTION OF THE GENERAL SYNOD. [App. II. 

poor ministers, and the widows and orphans of poor ministers, and 
endeavour, with the help of God, to carry them into effect. 

Sec. 7. The General Synod may also institute and create a 
treasury for the effectual advancement of its purposes. 

Sec. 8. The General Synod shall apply all their powers, their 
prayers and their means, toward the prevention of schisms among 
us, to be sedulously and incessantly regardful of the circumstan- 
ces of the times, and of every casual rise and progress of unity of 
sentiment among Christians in general, in order that the blessed 
opportunities to promote concord and unity, and the interests of 
the Redeemer's kingdom, may not pass by neglected and unavail- 
ing. 

ARTICLE IV. 

The General Synod shall choose, from among their own num- 
ber, a President and a Secretary ; and from among their own num- 
ber, or elsewhere, as it may be necessary, a Treasurer. They 
shall continue in office until the next succeeding convention. 
The same person is at all times re-eligible as Secretary or Treasur- 
er ; but no one may be elected President more than two conven- 
tions in succession, and the same person cannot thereafter be 
elected for the two successively following conventions. 

Sec 1. The President shall act as chairman of the Conven- 
tion. He may make motions, give his opinion and vote like 
every other member. With the consent and concurrence of the 
minister of the place where the convention is held, he shall ap- 
point the several preachers during the convention. He shall sub- 
scribe all letters, written advices, resolutions, and the proceedings 
of the Synod. In extraordinary cases, and by request of any one 
of the acknowledged Synods, made known to him in the form of a 
Synodical or Ministerial resolution, he may call together special 
conventions of the General Synod. In case the business of the 
secretary become too burdensome for one person to execute, he 
shall, with the concurrence of the Secretary, appoint an assistant 
Secretary, and make known to him what portion of the labours he 
ought to undertake. 



App. II.] CONSTITUTION OF THE GENERAL SYNOD. 405 

Sec. 2. The Secretary shall keep a journal of the proceedings, 
write, attest, and take care of all the documents and writings, 
make known the time and place of the convention, by the medium 
of the public prints, at least three months beforehand, and, in the 
special or extraordinary cases mentioned in the foregoing section, 
he shall give written notice thereof to each of the special Synods 
or Ministeriums. 

Sec. 3. If the President or Secretary, in the intermediate time 
between the conventions, depart this life, resign his office, or be- 
come incapable of executing the same, the next in office shall take 
his place and perform his duties ; if it be the Treasurer, then the 
President shall appoint another Treasurer ad interim in his stead. 

Sec. 4. The Treasurer shall keep account of the receipts and 
expenditures of the Synod. He shall give receipts for all monies 
put into his hands. He shall not pay any money out of his hands 
but by order of the President, attested by the Secretary, in pursu- 
ance of a resolution of the Synod to that effect. At every conven- 
tion of the Synod he shall render account. 

ARTICLE V. 

The course of business shall be conducted as follows : viz. 

1. The deputies shall give personal notice of their arrival, to 
the minister of the place, or if the congregation be vacant of a 
minister, to any other person appointed by the congregation for the 
purpose, who shall make known to them their place of residence 
and the place where the sessions shall be held. 

2. At nine o'clock in the forenoon of the first week-day of the 
time of convocation, the sessions shall begin and be opened with 
prayer. 

3. The President elected by the former convention shall act as 
chairman till another President be chosen. In case of his ab- 
sence, the persons present may, on motion made and seconded, 
appoint another in his stead. 

4. The members shall give in to the chairman their attesta- 
tions or certificates. For all the deputies from any one particu- 



406 CONSTITUTION OF THE GENERAL SYNOD. [App. II. 

lar §ynod one certificate signed by the President and attested by 
the Secretary of that Synod, shall be deemed sufficient, and all the 
members of the same Synod shall sit together. 

5. If a majority of the deputies, of a majority of the Synods 
attached to the General Synod, be present, the business shall go 
on. If this proportion be lacking, the members present may from 
time to time postpone the sessions of the convention. 

6. The President, Secretary and Treasurer shall be elected by 
ballot, on the first day of the sessions, and so soon as the members 
shall have given in their certificates. 

7. The proceedings of the former convention shall be read by 
the Secretary. 

8. Hereupon follow the several portions of business according 
to Article III, section for section. 

9. Now other mixed motions may be made, concerning the sub- 
jects already discussed, or any other matters that may occur. 

10. In conclusion, the General Synod shall appoint, by ballot, 
the time and place of the next convention, observing at all times y 
however, that one convention at least, be held every three years. 

ARTICLE VI. 

The General Synod may make whatever by-laws they may 
deem necessary, provided only, that the said by-laws do not contra- 
dict the spirit of the constitution. 

ARTICLE Vll. 

No alterations of this constitution may be made except by the 
consent of two-thirds of the Synods attached to this convention ; 
notice of the intended alteration having been given to the said Sy- 
nods at least two years previous to the final adoption thereof. 

Adopted October 24th, in the year of our Lord 1820. 



INDEX. 



A. 

Ability of the siniier, 141. 

Abolition of slavery, 277, etc. 

Absolution, private, 258, etc. 

Adults, their admission to the church, 234, etc. 

Agents, moral, in God's government, 89, etc. ; respect had to in God's 
decrees, 97. 

Anabaptists referred to, 261, 288, 289. 

Angels, good and bad, 113, etc. 

Apocryphal books, the so called, 34. 

Apostles, character of the, 17, etc. 

Articles of the Augsburg Confession, passim and appendix No. 1.357. 

Authority, source of all spiritual not in the king, etc. 281. 

Atonement universality of, 137 ; its nature, and Hopkins' view of, 139. 
Luther's, 140. 

Attributes of God, 48 etc. 

Augsburg Confession, 38 ; how extensively received, 40 ; how receiv- 
ed by Lutherans in America, 41 ; comp. 357. 

B. 

Backsliders, the restoration of, 260. 

Baptism, a means of grace, 149 ; the subject in general, 197, etc.. 

Mode of, 216 ; for the dead, 222 ; a mockery administered to the 

unawakened, 228 ; see infant baptism. 
Baptisms or Jewish washings, 217. 
Baptize, meaning of, 217. 

Benevolence of God, 52 ; comp. 304, 325, etc. Christian, see Love. 
Bishops claimed the right of confirming baptism, 237 ; their former 

power, 351. 
Business order of, in the Lutheran Synod, 388. 

c. 

Call to the ministry, see ministers ; of sinners, 166. 

Calvin, on confirmation, 239 ; on the mystery of the supper, 252. 

Canon, the sacred, 34, etc. 

Catechumens, of them in general, 229, etc. ; required to publicly pro- 
fess religion, 235 ; historical view, 236 ; comp. 257. 

Cause, moral agents the efficient of their own actions, 89 ; the term 
denned, Note. 

Celibacy of the priests, 339, etc. ; rejected by the reformers,, see under 
monastic vows, 347, etc. 

Ceremonies, religious, 267. 



408 INDEX. 



Change of sinners, effected by the Holy Spirit, 166, etc. ; see repent- 
ance. 

Christ, divinity of, 55, etc. ; His return to judgment, 288, etc. ; see Jesus, 

Christians as patriots, 271, etc. ; see life of. 

Christianity, the evidences of, 17, etc. 

Christianity, republished by the reformers, 37, etc. ; the abuses they 
corrected, 258, 337 etc. 

Church, the, 184, etc. ; various forms of government in the, 186 ; its 
officers, members, and their duties, 188, etc. 

Church, its relations to the state, 280 etc. ; to; be kept] distinct from, 
according to the N. T. 280, comp. 351. 

Church members, the duty of to support the ministry, 193, etc. 

Church, the Lutheran, regards natural depravity as a fundamental doc- 
trine, 123 ; on the mode of baptism, 216 ; none admitted to, but 
the professedly pious, 230. 

Church, the Evangelical Lutheran in the United States, 41, 186 ; For- 
mula for the discipline and government of, 369, etc. ; Constitution 
of its Synod, 400. 

Church, Methodist, the economy of, 193, etc. 

Church, Romish, the corruptions of the, corrected by tne reformers, 
337, etc. ; since the reformation, 354 ; in America, 356. 

Circumcision, 203 ; never revoked, 211. 

Color, no objection to the oneness of man's origin, 121. 

Cyprian referred to, 338. 

Colonization Society, the American, 277, etc. 

Communicant's Companion, 232, Note. 

Communion, Sacramental, admission to, 228 ; in one kind an abuse, 
338 ; see Lord's Supper. 

Conferences, special, in the Evangelical Lutheran Church 393. 

Confessio Augustana, 357, etc. 

Confession, in the Lutheran Church, 258, etc. 

Confirmation, 228, etc. ; Augsburg Confession on, and Calvin, 238. 

Congregations vacant in the Evan. Luth. church, 392. 

Council of the Lutheran Church in America, 375, etc.; comp. 234. 

Covenant of works, 133 ; of grace, 135 ; of God with Abraham, etc.. 
203 ; children brought under the covenant of grace by Baptism 225. 

Creation and preservation, 109, etc. 

Creeds, remarks upon, and injurious ones, 41, etc. ; the Augsburg 
Creed, 38, comp, 42 and 357. 

D. 

Deacons, not ministers, 190 ; their (and elders' duties,) 373. 
Dead, Baptism for, 222. 
Death, physical etc. 298. 

Decrees of God, 82, etc ; respecting man's [future destiny, 97, etc. ; 
see election, predestination and government. 



INDEX. 409 



Dependence on God extends even to spiritual prosperity, 154. 

Depravity, of natural, 123, etc. 

Discipline, moral, promoted by physical evil, 94. 

Doctrines, above reason, 63, 78, etc. 

Dwight, Dr. quoted on the atonement, etc. 108. 

E. 

Economies, the different, 143. 

Elders, see deacons. 

Election, the doctrine of, 97, etc. 

Elections in the Lutheran American church, 379. 

Essenes, practised baptism, 198. 

Eucharist, the Saviour's presence in, opinions respecting it, 245, etc. 

Evil, origin of, 114, 124. See sin. 

Evils, Physical, promote moral discipline, 93. 

Exorcism at baptism, 201. 

F. 

Faith the condition of salvation, 107; its effects, etc. 165, etc. justify- 
ing, 168. 
Fall of man, the consequences of, 123, etc. 133. 
Falling from a state of justification, 146. 
Festivals, etc. among the reformers, 268, etc. 
Formula for the Evan. Lutheran church in America, 369, etc. 
Formula concordantiae, on the mystery of the supper, 251, and Note. 
Friends, alone reject the Lord's supper, 242. 

G. 

God, the discoveries of reason respecting him unsatisfactory, 13, etc. ; 
the general subject, 44, etc. ; not the author of sin, 91 ; why he 
permits it, 93 ; does not literally harden the heart, 106 ; the crea- 
tor and preserver of all things, 109. 

Government, the design of the divine, 83, etc. 

Government, church, different systems of, 186. 

Government, civil, 271, etc. ; as to the church, 280. 

Government, our national, 282, etc. ; does not meddle with religion, 287. 

Governments, our state, not all equally republican, 286, Note. 

Grace, covenant of, 135, etc. 

Grace, the means of, 148, etc. ; demand the Holy Spirit, 152, etc. 

Gregory on infant baptism, 216. 

H. 

Hands, the imposition of in confirmation, 235, 237, etc. 
Heart, in what sense God hardens it, 106. 
Heresy not to be put down by persecution, 287. 

I. 

Illumination, etc. of the sinner, 166. 
Immersion, 216, etc. 

52 



410 



Inability of man, 141, 328. 

Infant-baptism, 202, etc. ; the subjects of it how admitted to the 

Lord's Supper, 228, etc. 
Infants saved, 128, 225 ; belonged to the Jewish church, 203 ; Not to 

be denied baptism because they cannot exercise faith, 213. 
Installation in the Am. Luth. Church, 399. 
Irenaeus quoted on infant baptism, 214. 

J. 

Jesus, no impostor, 18 ; a man, (comp. Christ) 54 ; in the Eucharist, 245. 
Jews, baptism among them, 204. 

Judgment, Christ's return to, 288 ; the final one, 313, etc. 
Justification in general, 131, etc. ; nature, evidences, etc. 144, etc. 

K. 

Knowledge, our religious, from reason, 10 etc. ; of itself useless, 230. 

L. 
Labor, free, compared to slave, 278. 
Liberty, the seeds of sown by the reformers, 273. 
licensure of candidates in the Evan. Luth. American Church, 396. 
Life, the Christian in general, 165, etc. 
Lightfoot, quoted on Jewish baptism, 206. 

Lord's Supper, a means of grace, 150 ; the institution, 240, etc. ; opin- 
ions of the mystical presence in, 245 ; subjects of, etc. 255. 
Love, Christian, 177, etc. ; the most ardent, for souls, 180. 
Luther referred to, 97, 140, 248, 287, 342. 
Lutheranism, symbol of, 40. See Church Lutheran. 

M. 

Maimonides on Jewish baptism, 205. 

Man, may be a voluntary unbeliever, 12 ; as a moral agent, 13 ; his 

destiny fixed by his conduct, 97 ; origin and first state, 118, etc. 
Martyr, Justin, on infant baptism, 214. 
Mass, an abomination, 342. 

Matrimony of the priests lawful, 339 ; comp. 347. 
Matter, in no state, self-existent, 111. 

Meats, diversity of useless, 344 ; greatly burden the conscience, 345. 
Mediatorial work of Jesus, 130, etc. 
Melancthon, his views of the mystery of the Supper, 251. 
Members of the Lutheran Am. Church, 378. 
Methodists, economy of their church, 193, etc. and Note, 195. 
Millennium the^ 288, etc. 
Ministers in general, 188, etc.; the support of, 193 ; as to politics, 280 ; 

comp. 339, 351 ; process against in the Evan. Luth. Church, 389. 
Missions in the Evan. Luth. Church, 392. 

Monasticism, 347, etc. ; vows of, annul not the right to marry, 348. 
Moravians, retain the Augsburg Confession, 40. 
Mosheim on the mystery of the supper, 249. 



411 



O. 

Obedience, new, the result of faith and repentance, 165, etc. — comp. 260. 

Officers in the Lutheran Church of America, 372. 

Orders, church, 267 ; comp. under Ministers, 188, etc. 

Ordinance to a divine, what necessary, 217. 

Ordination in the Evan. Luth. Am. Church, 397. 

Origen, quoted on infant baptism, 214 ; on catechumens, 236. 

P. 

Pastors in the American Lutheran Church, 372. 

Pedobaptism, see infant baptism. 

Patriot, the Christian, 271, etc. 

Perfection, sinless, rejected, 261 ; unattainable on earth, 264 ; comp. 

271, and 330. 
Persecution, see heresy. 

Political affairs, what the Lutheran Church teaches as to, 271, etc. 
Pope, his temporal power, 354 ; his efforts in United States, 356. 
Prayer, of the unregen. 142 ; a means of grace, 150 ; in general, 153, etc. 
Prayer meetings in the Lutheran American Church, 380, etc. 
Predestination, 97. 
Priests, celibacy of, 339. 
Probation, life the only state of, 304. 
Profession of religion, see Confirmation. 
Providence of God, see Government, Decrees, etc. 
Purposes of God, how extensive, and of two kinds, 95. 

R. 

Reason cannot do much for us in Religion, 10, etc. ; see Trinity. 

Reformation, the effects of the, on governments, 273. 

Reformers, 38, 247, 273. 

Relations our, to a superior power hardly determined by reason, 14. 

Religion, the Jewish extensively known, 11 ; children brought under 
the influence of by baptism, 225 ; profession of among the Lu- 
therans, 228, etc. ; under our national constitution, 286. 

Religion, of natural, or the religion of reason, 9, etc. 

Repentance defined, 168; an obligatory duty, 174; of sins committed 
after baptism, 260 ; see Faith. 

Resurrection, 288, 310, etc. 

Revelation, one needed, etc. 15 ; its relation to reason, 63, etc. 

Revelution in government, when right, 275. 

Righteous, the happiness of, after death, 317, etc. 

S. 

Sabbath, when instituted, 111. 

Sacraments, how many, 197 ; definition of the term, 198 ; use of, 266. 
Saints, perseverance of, 260 ; Luther's belief, 262 ; invoc. of, 116, 335. 
Salvation, gratuitous through faith, 107 ; plan of through Christ, 132, 
etc. ; attained through the use of means, 141. 



412 



Sanctification, nature and definition of, 170. 

Satan tempted our first parents, 114, 124. 

Session ministerial of Evan. Luth. Am. Church, 394. 

Sin, who its author, 91 ; comp. 329 ; why permitted, 93 ; for the sub- 
ject in general see under natural depravity, 123, etc. ; original, 125, 
etc. ; remission of through baptism, 227 ; comp. 237. 

Sinner, man known to be a, by reason, 14 ; how saved, 132, etc. ; 
his ability, 141 ; his justification, 144 ; his change, 166, etc. 

Slavery, 276 ; guilt of on whom, 278. 

Slaves, not to be forced back to Africa, 278. 

Socrates felt the want of a revelation, 15. 

Son of God, his mediatorial work, 130. 

Soul, immortality of, not determined by reason, 15; the intermediate 
state of, see State ; not material, 303. 

Spirit, Holy, personality of, 60 ; divinity of, 62 ; in regeneration, 152 ; 
gifts of conferred by laying on the hands, 237. 

Spirits, wicked, will be judged, 316. See Angels. 

Sprinkling, 217, 218 ; superior to immersion, 223. 

State, the intermediate of departed spirits, 298, etc. 

Synod, officers of the in the Luth. Am. Church, 381, etc. 

Synods of the Lutheran Am. Church, 381. 

T. 
Transuhstantiation, 246 ; Cicero quoted in reference to, Note, 247. 
Trinity, 52, etc. ; relation of to reason, 63. 
Truths made known by revelation, 63, etc. 

u. 

Unbelief may be voluntary, 12, etc. 

Union of church and state, 280, etc. ; of Christians, 296. 

Unregenerate, able to repent, 141. 

V, 
Volney, his absurd supposition in regard to the apostles, 18. 
Vows, monastic ; see Monasticism. 

w. 

Wicked, the punishment of, 323. 
Wine, a substitute for in the communion, 243. 
Will, Free, 12 ; comp. 131, 148, 328. 

Works, good, their bearing upon our salvation, 107, etc. ; covenant of, 
133 ; comp. 260 ; in regard to faith, 330 ; see justification. 



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